1 พงศาวดาร 17:13 วิจารณ์

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 (Ch1 17:1-15). II. David's gracious acceptance of God's good promise to build him a house, and the prayer he made thereupon (Ch1 17:16-27).

INTRODUCTION TO 1 CHRONICLES 17 This chapter contains an account of David's intention to build an house for God, which, he signified to Nathan the prophet, who first encouraged him to it; but afterwards was sent by the Lord to him with an order to desist from it, assuring him, at the same time, that his son should build it, and that his own house and kingdom should be established for ever; for which David expressed great thankfulness, the whole of which is related in Sa2 7:1 with some little variation, see the notes there; only one thing has since occurred, which I would just take notice of, that here, Ch1 17:5 as there also, it is said by the Lord, that he had "not dwelt in an house since the day he brought up Israel out of Egypt"; which seems to suggest that he had dwelt in one before, as has been hinted on Sa2 7:6 even while the people of Israel were in Egypt, though it is nowhere mentioned by Moses, or any other writer; yet it is not unreasonable to suppose it; for as the ancestors of the Israelites, Abraham, Isaac, and Jacob, when only travellers from place to place, built altars for God wherever they came; so their posterity, it is highly probable, not only did the same, but when they found themselves settled in Egypt, in the land of Goshen, might build places of worship; and when we consider the wealth of Joseph, and his family, and indeed of all Israel, who enjoyed for many years great plenty, prosperity, and liberty, before their servitude, the vast numbers they increased to and the long continuance of them in Egypt, more than two hundred years; it will not seem strange that they should build houses for religious worship, and even one grand and splendid for public service, to which also they might be led by the example of the Egyptians; who, as Herodotus says (i), were the first that erected altars, images, and temples to the gods, and who in the times of Joseph had one at On, where his father-in-law officiated as priest, Gen 41:45 or rather to this they might be directed by some hints and instructions of their father Jacob before his death, who it is certain had a notion of a Bethel, an house for the public worship of God, Gen 28:17 and I find a learned man (k) of our own nation of this opinion, and which he founds upon this passage; and he supposes the house God dwelt in, in Egypt, was not a tent of goats' hair, as in the wilderness, but a structure of stones or bricks, a firm and stable house, such an one as Abraham built at Damascus when settled there; which continued to the times of Augustus Caesar, as related by Nicholas of Damascus (l). See Sa2 7:1.(i) Euterpe, sive, l. 2. c. 4. (k) Dickinson. Physic. vet. & vera, c. 19. sect. 24. (l) Apud. Joseph. Antiqu. l. 1. c. 7. sect. 2.

There is no doubt that Solomon was the son of David and his successor in the kingdom. And he first built the temple of God at Jerusalem, and perhaps the Jews understand him to be the subject of the prophecy. But we may fairly ask them whether the oracle applies to Solomon, which says, “And I will set up his throne for ever,” and also where God swore with the affirmation of an oath by his holy one, “The throne of him that is foretold shall be as the sun and the days of heaven.” For if the years of the reign of Solomon are reckoned, they will be found to be forty and no more. Even if the reigns of all his successors are added up, they do not altogether come to 500 years. And even if we suppose that their line continued down to the final attack on the Jewish nation by the Romans, how can they fulfill a prophecy which says, “Your throne shall remain for ever, and be as the sun and the days of heaven”? And the words, “I will be to him a father, and he shall be to me a son,” how can they refer to Solomon? For his history tells us much about him that is foreign and opposed to the adoption of God. No. Hear the indictment against him: “And Solomon loved women, and took many strange wives, even the daughter of Pharaoh, Moabites, Ammonites, and Idumaeans, Syrians and Chatteans, and Amorites, from the nations of whom the Lord said to the children of Israel, that they should not go in to them.”And in addition to this: “And his heart was not right with the Lord his God, as was the heart of David his father; and Solomon went after Astarte, the abomination of the Sidonians and after their king, the idol of the sons of Ammon. And Solomon did evil before the Lord.” And again further on he adds, “And the Lord raised Satan against Solomon, Ader the Idumaean.” Now who would venture to call God his father, who lay under such grievous charges, and to call himself the firstborn son of the God of the Universe? Or how could these sayings apply first to David, if you reflect. Therefore we require someone else, here revealed to arise from the seed of David. But there was no other born of him, as is recorded, save only our Lord and Savior Jesus the Christ of God, who alone of the kings of David’s line is called through the whole world the Son of David according to his earthly birth, and whose kingdom continues and will continue, lasting for endless time. It is attacked by many, but always by its divine superhuman power proves itself inspired and invincible as the prophecy foretold.

David consults Nathan about building a temple for God, Ch1 17:1, Ch1 17:2. God sends him an answer by Nathan, informing him that Solomon shall build the house, Ch1 17:3-14. David receives the Divine purpose with humility and joy, and gives God praise, Ch1 17:15-27.

I will not take my mercy away from him - I will not cut off his family from the throne, as I did that of his predecessor Saul.

DAVID FORBIDDEN TO BUILD GOD A HOUSE. (Ch1 17:1-10) 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 followed.

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).

INTRODUCTION TO 1 CHRONICLES 17 This chapter contains an account of David's intention to build an house for God, which, he signified to Nathan the prophet, who first encouraged him to it; but afterwards was sent by the Lord to him with an order to desist from it, assuring him, at the same time, that his son should build it, and that his own house and kingdom should be established for ever; for which David expressed great thankfulness, the whole of which is related in Sa2 7:1 with some little variation, see the notes there; only one thing has since occurred, which I would just take notice of, that here, Ch1 17:5 as there also, it is said by the Lord, that he had "not dwelt in an house since the day he brought up Israel out of Egypt"; which seems to suggest that he had dwelt in one before, as has been hinted on Sa2 7:6 even while the people of Israel were in Egypt, though it is nowhere mentioned by Moses, or any other writer; yet it is not unreasonable to suppose it; for as the ancestors of the Israelites, Abraham, Isaac, and Jacob, when only travellers from place to place, built altars for God wherever they came; so their posterity, it is highly probable, not only did the same, but when they found themselves settled in Egypt, in the land of Goshen, might build places of worship; and when we consider the wealth of Joseph, and his family, and indeed of all Israel, who enjoyed for many years great plenty, prosperity, and liberty, before their servitude, the vast numbers they increased to and the long continuance of them in Egypt, more than two hundred years; it will not seem strange that they should build houses for religious worship, and even one grand and splendid for public service, to which also they might be led by the example of the Egyptians; who, as Herodotus says (i), were the first that erected altars, images, and temples to the gods, and who in the times of Joseph had one at On, where his father-in-law officiated as priest, Gen 41:45 or rather to this they might be directed by some hints and instructions of their father Jacob before his death, who it is certain had a notion of a Bethel, an house for the public worship of God, Gen 28:17 and I find a learned man (k) of our own nation of this opinion, and which he founds upon this passage; and he supposes the house God dwelt in, in Egypt, was not a tent of goats' hair, as in the wilderness, but a structure of stones or bricks, a firm and stable house, such an one as Abraham built at Damascus when settled there; which continued to the times of Augustus Caesar, as related by Nicholas of Damascus (l). See Sa2 7:1.(i) Euterpe, sive, l. 2. c. 4. (k) Dickinson. Physic. vet. & vera, c. 19. sect. 24. (l) Apud. Joseph. Antiqu. l. 1. c. 7. sect. 2.