1 Chronicles 17:14
But I will settle him in my house and in my kingdom for ever: and his throne shall be established for ever more.
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EXPOSITORY (ENGLISH BIBLE)
(14) But I will settle him (Heb., make him stand) in mine house and in my kingdom.—Samuel, “and thine house and thy kingdom shall be maintained for ever before thee; thy throne,” &c.; where, however, the LXX. and Syriac have “before me,” which agrees. better with our text. The change of persons in our verse brings out more clearly the theocratic nature of the Davidic kingdom. Solomon and his successors were to reign as vicegerents of Jehovah.

1 Chronicles 17:14. I will settle him in my house — In my dwelling-place, 1st, In Jerusalem, the place where God had put his name for ever; or, 2d, In the temple, which is more properly and constantly called God’s house; and so this expression agrees but very imperfectly with Solomon or his successors; who might, indeed, be said to be settled in God’s house, because they dwelt near it, and, in some sort, were set over it; and because they were to take care that the priests and others should perform their offices, and God’s service in it; but, strictly and properly, it agrees only to Christ, to whom alone that promise also of an everlasting establishment in this kingdom belongs, as was observed on 2 Samuel 7:16. And this expression seems to be most emphatically added to signify that the person in whom all those promises should be fully and perfectly accomplished, namely, the Messiah, should be settled not only in the king’s throne, as others of David’s successors were, but also in God’s house or temple; and consequently that he should be a priest as well as a king; which mystery was clearly revealed to David, Psalm 110:1-2; Psalm 110:4, and may be intimated, though obscurely, in these words. And in my kingdom — Either, 1st, In the kingdom of Israel, which God calls his kingdom, because he was, in a special manner, the king and governor of it, having raised them up and formed them into a kingdom, and given them that protection and assistance which kings owe to their kingdoms; and because he expected and required from them what kings do from their people, that they should be wholly governed by his laws, and devoted to his service. Or, 2d, In God’s kingdom, in a more large and general sense. And this, as well as the former phrase, may seem singularly to belong to the Messiah, who was not only to be the king of Israel, but also of all nations, as was foretold even in the Old Testament, in sundry passages; and, thus understood, this may be an intimation of that great mystery, which is more fully revealed in the New Testament, namely, that Christ is the head, king, or governor of all God’s church, consisting of Jews and Gentiles, and of all nations, and indeed of all creatures, the angels not excepted; all which is God’s kingdom, and by him given to his Son, our blessed Lord Jesus Christ.17:1-27 David's purposes; God's gracious promises. - This chapter is the same as 2Sa 7. See what is there said upon it. 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," ver. 19. Jesus Christ is both the Word of God, Re 19:13, and the Servant of God, Isa 42:1; and it is for his sake, upon account of his mediation, that the promises are made good to all believers; it is in him, that they are yea and amen. For His sake it is done, for his sake it is made known; to him we owe all this greatness, 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 Lord Jesus, we cannot but magnify as the only true greatness, and speak honourably of them. For this blessedness may we look amidst the trials of life, and when we feel the hand of death upon us; and seek it for our children after us.My son - The minatory clause which occurs after this in Samuel is here omitted, because the writer is not about to record the sins of Solomon, or the sufferings 1 Kings 11:9-40 which he thereby brought upon himself. 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 [385]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].

In mine house; in my dwelling-place; either,

1. In Jerusalem, the place where God had put his name for ever, 2 Kings 21:4,7 2 Chronicles 6:5,6: compare 1 Kings 11:36 15:4. Or,

2. In the temple, which is more properly and constantly called God’s house; and so this expression agrees but very imperfectly with Solomon, or his successors, who might be said to be settled in God’s house, because they were settled near it, and in some sort set over it, because they were to take care that the priests and others should perform their offices and God’s service in it; but strictly and properly agrees only to Christ, to whom alone that promise also of an everlasting establishment in this kingdom belongs, as was noted on 2 Samuel 7. And this expression seems to be most emphatically added, to signify that that person in whom all those promises should be fully and perfectly accomplished, to wit, the Messias, should be settled not only in the king’s throne, as others of David’s successors were, but also in God’s house or temple; and consequently, that he should be a Priest as well as a King; which mystery was more clearly revealed to David, Psalm 110:1,2,4, and may be intimated, though obscurely, (as was fit and usual in that state of the church,) in these words.

In my kingdom; either,

1. In the kingdom of Israel, which God calls his kingdom, because he was in a special manner their King and Governor, having raised them up and formed them into a kingdom, and given them that protection and assistance which kings owe to their kingdoms; and because he expected and required from them what kings do from their people, that they should be wholly governed by his laws, and devoted to his service. Or,

2. In God’s kingdom in a more large and general sense. And this, as well as the former phrase, may seem singularly to belong to the Messiah, who was not only to be the King of Israel, but also of all nations, as was foretold even in the Old Testament, as Psalm 2:6-12 22:27,28 72:11 Isaiah 2:4 Haggai 2:7; and so this may be an intimation of that great mystery which is more fully revealed in the New Testament, to wit, that Christ is the Head, or King, or Governor of all God’s church, consisting of Jews and Gentiles, and of all nations, and indeed of all creatures, the angels not excepted; all which is God’s kingdom, and by him given to his Son, our blessed Lord Christ. And for the signification of these great things, there is so great and remarkable an alteration of the phrase here from what it is in 2 Samuel 7, where, speaking to David, he constantly calls it his (i.e. David’s) kingdom, and his house, 2 Samuel 7:12,13,2 Samuel 7:16,19,25,27, for which he here saith my house, and my kingdom, which also he distinguisheth from his throne, which is mentioned in the next clause of this verse, and in 1 Samuel 7:11,12. But these things I submit to the judicious reader. See Chapter Introduction But I will settle him in mine house and in my kingdom for ever: and his throne shall be established for evermore.
EXEGETICAL (ORIGINAL LANGUAGES)
14. I will settle him in mine house and in my kingdom for ever] Sam. And thine house and thy kingdom shall be established for ever before thee.

in mine house] Numbers 12:7; cp. 1 Timothy 3:15.In the Chronicle, as in 2 Samuel 7, the account of the removal of the ark to the city of David is immediately followed by the narrative of David's design to build a temple to the Lord; and this arrangement is adopted on account of the connection between the subjects, though the events must have been separated by a period of several years. Our account of this design of David's, with its results for him and for his kingdom, is in all essential points identical with the parallel account, so that we may refer to the commentary on 2 Samuel 7 for any necessary explanation of the matter. The difference between the two narratives are in great part of a merely formal kind; the author of the Chronicle having sought to make the narrative more intelligible to his contemporaries, partly by using later phrases current in his own time, such as אלהים for יהוה, מלכוּת for ממלכה, partly by simplifying and explaining the bolder and more obscure expressions. Very seldom do we find divergences in the subject-matter which alter the meaning or make it appear to be different. To supplement and complete the commentary already given in 2nd Samuel, we will now shortly treat of these divergences. In 1 Chronicles 17:1, the statement that David communicated his purpose to build a temple to the Lord to the prophet Nathan, "when Jahve had given him rest from all his enemies round about," is wanting. This clause, which fixes the time, has been omitted by the chronicler to avoid the apparent contradiction which would have arisen in case the narrative were taken chronologically, seeing that the greatest of David's wars, those against the Philistines, Syrians, and Ammonites, are narrated only in the succeeding chapter. As to this, cf. the discussion on 2 Samuel 7:1-3.
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