1 Cronache 17

ESPOSIZIONE

Questo capitolo è parallelo a 2 Samuele 7:1 ; e il parallelo è per la maggior parte molto vicino. Si può dire che il significato dei due resoconti sia identico, mentre le variazioni di alcune poche parole e frasi bastano appena a indicare gli oggetti alquanto diversi dei due scrittori e il tempo molto diverso in cui il nostro compilatore ricorreva all'autorità comune .

Lo scopo "buono" che era nel cuore di Davide è, come molti altri buoni scopi, ostacolato dalla volontà e dalla provvidenza di Dio stesso. Non è uno di quell'altro tipo di "buone intenzioni", di cui così spesso è lastricata la strada per l'inferno, quando l'uomo che forma la risoluzione e nutre l'intenzione è colui che di sua scelta, o volubilità, o indifferenza, lo rompe. È riconosciuto, quindi, e incontra infatti una grande e graziosa ricompensa, essendo stata fatta occasione della distinta rivelazione a Davide di una casa duratura e di un regno perpetuato nella sua stirpe. L'interesse di questo capitolo è accresciuto, come si vedrà, dagli aspetti della vita e della pace della "casa" reale che presenta.

1 Cronache 17:1

Possiamo facilmente immaginare come l'eccitazione, anche se non l'interesse più profondo, per assistere alla rimozione dell'arca e alla festa in occasione della sua sicura istituzione su Sion fosse ormai diminuita. I pensieri di Davide riguardo all'onore dovuto a Dio e all'arca dell'alleanza ebbero tempo di crescere in convinzioni, e furono grandemente e giustamente stimolati dalla riflessione sul proprio ambiente di benessere, di sicurezza, di stabilità e di splendore.

Egli ruota i metodi possibili ei metodi giusti per mostrare quell'onore dovuto. Il completamento della propria casa, presumibilmente adatta per la dimora permanente del re d'Israele ( 1 Cronache 14:1 ), è per lui la chiara dimostrazione che l'arca non dovrebbe dimorare in una semplice tenda. È un vero tocco di vita, quando è scritto che mentre Davide sedeva nella sua casa questi pensieri lo possedevano, e così fortemente.

L'ora esatta, tuttavia, qui disegnata, e l'esatta occasione in cui egli rivelava a Nathan i pensieri che ardevano dentro di lui, non appaiono né qui né nel luogo parallelo. Secondo alcuni, un'indicazione di un certo intervallo si trova nelle parole ( 2 Samuele 7:1 ): "Il Signore gli aveva dato riposo tutt'intorno da tutti i suoi nemici"; mentre altri considerano queste parole riferite alle vittorie ottenute sui filistei, come riportato in 1 Cronache 14:1 . Natan il profeta. Questo nome ci irrompe all'improvviso, senza alcuna introduzione, qui per la prima volta. Nathan è enfaticamente intitolato "il profeta", ma forse solo per distinguerlo da Nathan, l'ottavo figlio di Davide. Tra molti altri importanti riferimenti a Natan, e che parlano da soli, va notato in modo speciale 1 Cronache 29:29 ; 2 Cronache 9:29 .

E si noterà dal primo di questi riferimenti, in particolare come Natana sia il profeta (הַגָּבִיא); non (come Samuele e Gad) veggente (הָרֹאֶה o הַתֹוֶה). Forse è inteso in 1 Re 4:5. Una casa di cedri . Il cedro di cui si parla qui, ovviamente, non risponde al nostro cedro rosso e odoroso. La parola impiegata è אֶרֶז, al plurale.

Il primo uso biblico di questa parola si trova in Le 1 Re 14:4 , 1 Re 14:6 , 49-52. Deriva da Gesenius da una parola obsoleta אָרַז, dalla presa e dalla fermezza delle sue radici. È probabilmente il significato derivato , quindi, che dovrebbe essere rispettato (come nella versione autorizzata), e non l'originale, dove in Ezechiele 27:24 , si trova il plurale del participio passivo, "fatto di cedro", non con un.

Schultens, " fatto veloce ". Il genere del cedro, appartenente all'ordine delle Conifere, è odoroso, molto duraturo e senza nodi. Le numerose buone qualità che possiede sono parlate nella varietà degli usi e dei buoni tipi di usi a cui è stato destinato, il tutto coronato dall'appropriazione spiritualizzata quasi solitaria dell'albero, che si trova in Salmi 92:12 .

Da un confronto di 1 Re 5:6 , 1 Re 5:8 (in ebraico, 20, 22) con 2Cr 2:3, 2 Cronache 2:8 , e alcuni altri passaggi, possiamo essere portati a credere che il cedro come nome di legname è stato usato occasionalmente in modo molto generico. Tuttavia, gli stessi passaggi in questione esemplificano per nome gli altri tipi specifici di legno.

Due dei principali tipi di cedro erano il Libano e il Deodara, che si dice non sia cresciuto in Siria, ma abbonda nell'Himalaya. E poiché l'uso del cedro del Libano per alcuni scopi ( ad esempio per gli alberi delle navi) è quasi fuori questione, è estremamente probabile che questo Deodars e alcune altre varietà di pini siano comprese sotto l' eh-rez.

Dean Stanley sottolinea quelli che possono essere descritti come usi morali di riferimento molto interessanti dei celebri cedri del Libano, in quei passaggi che parlano del raggio di conoscenza di Salomone, che inizia nella direzione della rugiada da loro ( 1 Re 4:33 ), del fuoco divoratore che dovrebbe iniziare dal rovo e arrivare in alto fino a quei cedri (nella parabola di Iotam, Giudici 9:15 ), e (nella parabola di Ioas, re d'Israele, ad Amazia, re di Giuda, 2 Cronache 25:18 ) del disprezzo con cui si suppone che la famiglia dei cedri del Libano venga a conoscenza delle aperture matrimoniali della famiglia dei cardi del Libano.

Le pagine di Stanley sono piene di interesse sul tema dei cedri del Libano. Il cedro era il legno prescelto per pilastri e travi, tavolato e soffitto delle case più belle; e allo stesso modo il primo e il secondo tempio ( Esdra 3:7 ) dipendevano dalla fornitura di esso. Sotto le tende . Qui giustamente al plurale, sebbene il nostro parallelo ( 2 Samuele 7:2 ) mostri il singolare ( Esodo 26:1 ; Esodo 36:8-2 ).

1 Cronache 17:2

Questo verso dà la risposta di Nathan sull'impulso del momento. E che non fosse radicalmente sbagliato da un profeta si può dedurre dall'accento posto in seguito sull'accettabilità a Dio di ciò che era stato nel cuore di Davide da fare. Anche con Dio, a volte il silenzio sarebbe stato interpretato da un profeta come equivalente all'assenso.

1 Cronache 17:3

L'espressa parola di Dio, però, giunse quella stessa notte. Si è rivelata una parola preponderante. Ma ha portato con sé il punto di una nuova partenza fresca e molto gradita per David. Potremmo qui cogliere per inciso un suggerimento sull'operazione benefica della rivelazione espressa, che supera il pensiero, il metodo, la ragione dell'uomo.

1 Cronache 17:4

Questi versetti sono lo spiegamento a Davide dei magnifici e ambiziosi propositi della grazia di Dio nei suoi confronti in suo figlio Salomone e nei suoi discendenti per sempre. La rivelazione è fatta per bocca di Nathan.

1 Cronache 17:4

Non costruirai. L'ebraico segna il pronome personale qui come enfatico: "Non tu sarai costruire", vale a dire , ma qualcun altro. Parallelamente, questa proibizione è trasmessa da quella particella interrogativa che attende la risposta No, e può essere così tradotta: "Costruirai per me", ecc.?

1 Cronache 17:5

Questo versetto contiene i tre termini: casa, tenda, tabernacolo (vedi note su 1 Cronache 16:1 ). Gesenius osserva che quando l'ebraico delle ultime due parole è usato distintamente, la tenda descrive i rivestimenti esterni dei dodici teli; e anche il tabernacolo, le dieci tende interne e la struttura, in altre parole, l'intero equipaggiamento del noto tabernacolo.

Rispetto alla versione che abbiamo qui, il luogo parallelo parla di una condiscendenza quasi patetica: "Ero un viaggiatore mutevole in tenda e tabernacolo". Dio intendeva ricordare a Davide con quanta sicurezza e fedeltà avesse condiviso la sorte dei pellegrini e l'inquietudine del suo popolo. Ciò che di più santo conteneva il tabernacolo era qui un tipo del tabernacolo corporeo di Gesù Cristo in tempi successivi.

1 Cronache 17:6

I giudici d'Israele . La sostituzione del carattere ebraico beth con pe , nella parola "giudici", lo renderebbe "tribù", e lo metterebbe in armonia con il luogo parallelo. Ma la clausola successiva, al quale ho comandato di sfamare il mio popolo , suggerirebbe piuttosto che il luogo parallelo, che aggiunge la stessa clausola, fosse armonizzato con questo (vedi ancora 1 Cronache 17:10 di questo capitolo).

Il significato generale e lo spirito benevolo che ne è alla base è abbastanza evidente. Dio non aveva mai suggerito a tribù, o capo tribù, né a giudice, che era stato temporaneamente innalzato per guidare, e quindi sfamare, tutto il suo popolo Israele, per costruirgli una casa. Aveva condiviso la loro sorte, e l'aveva condivisa senza mormorare. Inoltre "non aveva aperto bocca" ( 1 Re 8:12-11 ; 1 Cronache 28:3 , 1 Cronache 28:4 ; Salmi 78:67-19 ). Nota anche l'espressione: "Non ho scelto nessuna città tra tutte le tribù d'Israele" ( 1 Re 8:16 ). È da notare che impariamo da 1 Cronache 22:8 e 1 Cronache 28:3le ragioni più complete per cui Davide non doveva essere il costruttore della casa. Non è chiaro perché quelle cause non siano qui recitate. La stessa osservazione vale per il luogo parallelo.

1 Cronache 17:7

ti ho preso . (Quindi 1Sa 16:11, 1 Samuele 16:12 ; 2 Samuele 7:8 ; Sal 78:1-72:80). Il recinto delle pecore . L'ebraico נָזֶה significa rigorosamente un riposo o un luogo di riposo. Da qui l'abitazione di uomini o degli animali, e in particolare pascolo in cui greggi sdraiarsi e riposare ( Salmi 23:2 , plurale costruzione; Giobbe 5:24 ; Osea 9:13 ; Geremia 23:3 ; Geremia 49:20 ) .

Il recinto delle pecore era talvolta una torre, con alte mura rozzamente costruite, esposta al cielo in alto, usata per proteggersi dalle bestie feroci di notte; a volte l'ovile era un edificio basso più grande di forma diversa, a cui era adiacente un cortile recintato, dove il pericolo del freddo o della bestia selvaggia era meno imminente. La parola del nostro presente brano, tuttavia, non può essere paragonata a questi luoghi; comp.

piuttosto Esodo 15:13 ; 2 Samuele 15:25 ; Isaia 33:20 ; Isaia 65:10 ; Osea 9:13 , come sopra.

1 Cronache 17:8

e ti ho fatto . Questo può essere reso e ti farà ; con quale facilità la promessa a David inizia con questa clausola piuttosto che con la seguente.

1 Cronache 17:9

Tutti i verbi di questo verso sono allo stesso tempo di quelli del verso precedente, che sono tradotti correttamente. Infatti , in Salmi 89:22 trova un'espressione simile all'ultima frase del versetto, Né i figli della malvagità li sprecheranno più .Salmi 89:22

1 Cronache 17:10

Questo versetto dovrebbe continuare a leggere continuamente con il precedente, fino alla parola "nemici". Il tempo qui indicato si estenderà dall'occupazione popolare della lode alla morte di Saulo, poiché l'espressione "all'inizio", in 1 Cronache 17:9 , indicherà l'esperienza dell'oppressione egiziana. ti costruirà una casa ; cioè ti garantirà una linea di discendenza infallibile.

1 Cronache 17:11

The promise is now, not to "David and his seed," but to David personally. The verse contains, no doubt, the original of the Apostle Peter's quotation (Atti degli Apostoli 2:29, Atti degli Apostoli 2:30; see also Atti degli Apostoli 13:34; Luca 1:32, Luca 1:33). The last clause of this verse has Solomon, for the object of its pronoun "his."

1 Cronache 17:12

The reference of these promises was also to Solomon, and to him they were faithfully fulfilled. They were early perceived to be prophecies also, and of the highest significance and application (Salmi 89:26-19; Isaia 9:7; Isaia 55:3, Isaia 55:4; Geremia 23:5, Geremia 23:6; Geremia 33:17; Zaccaria 6:12, Zaccaria 6:13; Ebrei 1:5; Ebrei 3:6). The alternative of the "son who commits iniquity" (2 Samuele 7:14) is omitted from the middle of our thirteenth verse. The latter half of 1 Cronache 17:13 manifestly purports to say, "I will not take my mercy away from Solomon, as I did take it away from Saul." The close of our fourteenth verse is in the parallel place (2 Samuele 7:16) distinctly referred to David, with the use of the second person possessive pronoun.

1 Cronache 17:16-13

These verses contain David's response to the gracious communication which had been made to him, and thanksgivings for the promise made to him as regards his seed. His appreciation of the contents of that promise is expressed in a manner which would seem to indicate that he was not altogether untaught, even then, by the Spirit of some of the deeper significance of the far-reaching promise.

1 Cronache 17:16

Sat before the Lord; i.e. before the ark. It has surprised many that it should be said that David sat before the Lord, in the act of prayer or devotion. But this was not altogether unusual (1 Re 19:4) in the first place; and then, secondly, it is not quite clear that this is said. Possibly he sat awaiting first some such token as he might know how to construe into the presence of Jehovah, and into his gracious vouchsafing to give him audience, and thereupon he may have altered his attitude. Confessedly, however, the other is the morn natural reading.

1 Cronache 17:17

David here makes a clear sad very just difference between all that had been done for him, and the very great prospect now in addition put before him: Thou… hast regarded me according to the estate of a man of high degree; i.e. thou hast treated me, or dealt with me, in this promise as though [ had been of high rank indeed. The parallel reading is very concise (2 Samuele 7:19), and perhaps somewhat obscure, "And is this the manner [or, 'law'] of man?" or, "And this is to be a law of man," i.

e. this continuity of a great while to come. Elliptical as this reading may seem, there is no real difficulty in feeling its essential harmony with the passage before us. David's unfeigned surprise and joy in the "great while to come" nature of the promises made to him and his house overpower all else in his estimation. It is, indeed, a most opportune emphasis that he lays upon this element of the full promise, and accords exceptionally well with our later knowledge and brighter light.

Our Authorized Version rendering throws out sufficiently this surprise, and gives not inadequately the drift of the passage. The continuity and exaltedness of the promise, which was only fully realized in the greater Son of David, the Christ, might well astonish David.

1 Cronache 17:18

Thy servant. The Septuagint Version has not got these words on their first occurrence. They may have found their way in wrongfully out of the next clause. They are not found in the parallel place. If they remain, they can mean nothing else than "How can David further acknowledge the honour conferred on thy servant,"—a sense by no means far-fetched.

1 Cronache 17:19

For thy servant's sake. The parallel place reads, "For thy word's sake." This reading is superior, and well suits the connection, suggesting also whether the first occurrence of the word "servant" in the previous verse might not be similarly explained. The similarity of the characters of the words in the Hebrew would render easy the exchange of the one word for the other.

1 Cronache 17:21

In the parallel verse (2 Samuele 7:23), our Authorized Version, following the Hebrew text (לְכֶם), reads, "To do for you great things and terrible." The transition is awkward, no way in harmony with the other short clauses of the passage, and it would be inexplicable except for the alternative open to us, of regarding it as a quotation from Deuteronomio 4:34, brought in regardless of the context into which it was introduced.

The difficulty does not meet us in our present passage, being obviated by the other sentences of our compiler. Both places, however, manifestly quote from the Book of Deuteronomy, with the grand passages and grand verbiage of which we may well imagine David familiar. A similar familiarity is also betokened in the following verses, as regard other Pentateuchal passages.

1 Cronache 17:22

Didst thou make. This appears in Samuel, "Thou didst confirm."

1 Cronache 17:24

The Hebrew text reads here naturally enough, And let be established and magnified for ever thy Name. The "established" in the last clause of the verse is not the same word with that used here.

1 Cronache 17:27

The marginal, It hath pleased thee, is the correcter rendering of the Hebrew here, though the parallel place exhibits the imperative mood. That it may be before thee for ever. The fulfilment of these words can be found in the Messiah alone (comp. Salmi 2:6).

HOMILETICS

1 Cronache 17:1.-The purport and the service of one individual life unfolded authoritatively.

The contents of this chapter afford general aspects of great interest and of great importance. It is not often that we can do more than surmise the real use and intent of the life of a fellow-creature, or indeed even of one's self. Certain it is that from the beginning none can see to the end, and the lip that presumes to prophesy of the child or of the young man, prophesies at least as often vainly as correctly.

Nor in the midst of life, its heyday of joy and vigour, or its day of enforced reflection and calmer retrospect, is the power very materially added to that would enable to gauge the life at all adequately, its genius, its measure of usefulness or success, or the place it should be justly counted to win in the universal race. While, lastly, the biographer's verdict—whatever the increased and enlarged opportunity of his horoscope—is among those things that are notorious for the suspicion they arouse.

But here we have very much of a Divine pronouncement on the work of a life. And that this should occur in the case of David, harmonizes well with what Paul remarked (Atti degli Apostoli 13:36) respecting him: "For David, after he had served his own generation by the will of God, fell on sleep, and was laid to his fathers, and saw corruption." His life is not yet closed, his work not yet finished; but on a remarkable occasion a voice from heaven speaks of it, at the same time that it also speaks to it.

David is taught his place; it is his own fault if he is not greatly assisted to learn his own character, and to see, plain as a sunbeam, his life's duty, or what remains of it. The chapter exhibits a parable true in large part of it of many a life, yet in a very great proportion of those lives true still only like a parable, unknown, unacknowledged, while life's best part is being lived. It shows —

I. A LIFE LONG SPENT IN SOME OBEDIENCE TO DIVINE MONITIONS AND PRINCIPLE SUDDENLY SEEMING TO LIFT ITSELF UP FOR ITS HIGHEST EFFORTS GOD-WARD.

It cannot be said nor thought that the life of David, when a boy, had been an irreligious life—a life thoughtless of God, his ways and works, or defiant towards him. All the indications are to the contrary. From very earliest manhood, we know as fact that David's life had been remarkably answerable to Divine interposition, reverently received, gratefully and modestly acknowledged. Further, through the best and proudest of life's days that life had been so baulked, so endangered, so keenly exercised, that it were not too much to say that even nature would have taught it some religion, and that it was glad to keep near to the mighty Friend.

Yet had it known many a lapse, many a weariness, many an hour of faint faith, many an impure or very mixed motive. There can be no doubt, however, that hitherto the victory had always been of the good. Its greatest temptations were now upon it, when ease, peace, grandeur, luxury, were its lot. It bears the strain, and at the very time seems gathering together its strength for its supreme religious effort.

Heart and conscience approve. Nay, a nation's heart and conscience join to approve. Conscious human purpose and love offer themselves volunteers for Divine work. Can there be a doubt of their acceptableness? At all events there proves to be a refusal of some sort to their acceptance.

II. A LIFE LONG AND BRAVELY SPENT IN THE EXERCISE OF ALL ITS OWN ACTIVE ENERGIES SUDDENLY DISCOVERED STRICTLY BOUND BY DIVINE CONTROL.

David had been no passive recipient of Divine favour and protection. He had been constrained to employ all his own best judgment, talents, effort, and to add thereto many a loud and hearty and impassioned prayer for help, mercy, deliverance. Judging from what we know of human nature, of our own nature, we should not have wondered if the latter exercises of the soul had often seemed lost in comparison of the former energies of the mind and body.

But again it turns out that it was not really so. In this character we do not have to do with the restless, brooding, defiant soul, of one who feels so pressed by circumstance that he cannot wait for priest, or prophet, or his God, but must act for himself and by himself. No; a blank refusal evokes from David the testimony that. he holds himself practically and intelligently to the distinct order of a master. He knows control, submits to control, promptly and gracefully answers to it.

III. A LIFE THAT THROUGH A LONG TIME HAD BEEN UNABLE TO SEE THE REASON OF ITSELF, AND TO WHAT IT WAS TO LEAD, AND WHERE THE STRANGE VICISSITUDE SHOULD END, SUDDENLY AUTHORITATIVELY INFORMED THAT IT WAS AND ALL THE WHILE HAD BEEN TRIBUTARY TO HIGHEST ENDS.

God tells David that from "the sheepcote" to his present "house of cedars" he had been with him, he had been training him, he had been evoking good out of all evil, for him personally and for all his people Israel. He had not been living, working, suffering, rejoicing, anguished with fear and cruelty, buoyant with hope and victory, for nothing, nor for a spasmodic, theatric, sensational display, nor for a mockery of collapse at last.

No; it was to make him a name, and a great name, and a name divinely and historically through all time worth having—a model ruler, a model king, and a blessing to his people Israel. All the while, from the first breathing of David's name to this present, David had been drawn through a career which, all appearances notwithstanding, had been tributary to Divine results. What firmness, what confidence, what glory, is it to any life that can embrace this creed, and that believes it with the heart!

IV. A LIFE THAT HAD BEEN CONDUCTED THROUGH EXTREMES OF EXPERIENCE, AND MANY AN HUMILIATING VARIETY AMONG THEM, IS NOW APPRISED THAT IT IS ADMITTED TO PARTICIPATION IN FULFILLING THE VERY HIGHEST OF DIVINE COUNSEL.

It is what astounds David beyond all else. It is what rejoices him above all else. It is what more than compensates for all the past. It pours streams of enraptured joy and corresponding vigour through all his nature. What thanks come from his lip! What adoring praise wells up from his heart! What prayer—a veritable "making request with joy"—he has strength and confidence to pour forth! HIS gladness for himself (whoso purpose was just denied) and for his people is indistinguishably mingled—one with his gladness in his God, the incomparable God of Israel, Lord of hosts, to whom there is none like for "greatness," for "terribleness," for "goodness," and for the "eternal blessedness" of his "blessing.

" Such was the course, such the fulfilment, such the final "manifestation," in that early "day of revelation," of one human life under heavenly guidance and Divine benediction. And it utters forth a parable for every true servant of God which little needs an interpretation.

1 Cronache 17:1.-A lust consideration of one's own position in life an incentive to works of practical piety.

Up to this point the life of David had been, to a remarkable degree, one of action. From childhood upward it is likely that he had passed little enough time which could be called idle time. The first employment, however, in which he had been engaged, that of the shepherd, may be safely presumed to have fostered the power of contemplation as well as of action, and to have been distinctly favourable to meditation.

There can be little doubt that the very germs of the moral reflection which the psalms of later life manifest in such rich abundance took their origin thence. The grandeur of the aspects of external nature were thence suggested to him many a time, in strange contrast to many of the aspects of human life and the individual character. And again, from the same source of personal knowledge, at a glance, and quick as the twinkling of an eye, he saw the analogy that obtained between the works of nature and those of providence.

Most noticeable, likewise, is it, that David rarely enough speaks in the slightest approach to the temper of the censorious critic of others, or of men in general. When his meditation is most comprehensive, and his deliverance universal in its application, it is perhaps even too plain, rather than not plain enough, that they come forth strongly marked with the impress of personal conviction, personal struggle of thought, personal experience.

Nor is it likely that the months and years of his fearing and persecuted life had passed without much and deep thought. These are the realities of life that make to think those who have a mind to think. Amazed, pathetic, melancholy, and anon all strong in faith and buoyant with confidence, were the thoughts that paced what none would deny, were the ample spaces of the large mind of David.

Yet perhaps, what with personal fear and danger, wars and rumours of wars, and an ever-increasing load of responsibility, succeeded now, and somewhat suddenly, by greatness and prosperity, his care of late had been somewhat too self-regarding. He has made his position—at all events, his position is made. His home is no longer the den and cave of the earth; he has builded himself a mansion of mansions—at all events, such a mansion is builded for him.

We wait with interest and anxiety to know how he will use these great gifts, with what sort of heart and hand he will address himself to them. We do not wait very long, nor to be disappointed in the event. David shows that he is moved by a right principle himself, and he exhibits that principle in a very simple manner, the convenient example for all others. Let us observe —

I. THE GENERAL PRINCIPLE, THAT IN WHAT A MAN HAS, OR IN WHAT HE IS HIMSELF, HE FINDS THE SUGGESTION THAT BEARS UPON OTHERS.

This principle is the prohibition of selfishness, absolute and pure. It is one of the most elementary, most radical, most significant of the distinctions of the nature of man, as containing a moral element, and the nature of the brute presumably devoid of any such element, Resident as it is almost within the sphere of the mere mental qualities of human nature, unless destroyed or impaired first by causes of a moral complexion, it is nature's own simplest assertion and easiest illustration of the outrage it must be on all creation's design in man, when any one "liveth to himself" to such a degree as to disown it practically.

To exemplify this principle both consciously and unconsciously, alike instinctively and intelligently, is to remain one of the brotherhood of humanity; to disacknowledge it, or to fail in practice to acknowledge it, is to exclude one's self, an impoverished and miserable outcast, from the comity of the family as such.

II. THE PRINCIPLE THAT IN WHAT A MAN HAS HIMSELF OF GOOD, HE FINDS THE SUGGESTION WAKENED IN HIM TO SEEK THE ADVANTAGE OF OTHERS.

There are not a few who, thinking they have nothing or little, will think of others quickly, but only to compare themselves disparagingly to God's providence with them. There are not a few who, knowing that they have much, will promptly think of others, but it is to feed the ill nature within them, on envy of those who have more than they. And there are those who, having all that heart could wish and hands can hold, think that it is all absolutely so their own, that to think of others is only to think that they are without part or lot in the matter.

They owe none of it to God's gift. They owe none of it to man's help. They have gained and they have risen, all thanks and all credit only to themselves. And all that they have and all that they are is to and for themselves. But there are in human nature different dictates from these. There are those who compare themselves with others, to wonder unfeignedly why God has made them to differ, and in deepest humility to acknowledge their indebtedness to him.

There are these who from the heart believe that "it is more blessed to give than to receive," and whose first dictate is to give of all which they gain. They know and heed well the word that reminded them once," Freely ye have received, freely give," and they have found for themselves that there is no life they so really have as that they give. Alike those who long to have but think they have not, and those who beyond question have, and have much, need most to be reminded what things possession, and large possession, has proved its power to effect.

It is very apt to kill sympathy, to chill charity, to ingrain selfishness, and to create the overweening and haughty temper. Happy indeed when the contrary holds good, and that which should be in the nature God once created, exists and is still manifest. This was the case now with David, in spite of the peril in which he was placed. He had already abundantly shown that in all his own good he wished others to take a share.

III. THE PRINCIPLE OF BEING STIMULATED BY THE EXPERIENCE AND ENJOYMENT OF ONE'S OWN GOOD TO SEEK THE GOOD OF OTHERS, PRESENTED NOW IN ONE OF THE HIGHEST POSSIBLE OF ITS APPLICATIONS.

The visible object of David's loving and sympathetic anxiety is now no longer human; it is the ark of God. Everything helps favour and set forth happily the example here given to us. Though the words are so few, the description so brief, it is a very living impression which they combine to produce upon us. It is not so often that the imagery of the East, the life of three thousand years ago, and the very language of the Old Testament, so accord for a moment with our own modern habits and feeling.

We are invited to see David at ease in his own new house. He sits in that house. A friend and sacred friend, a prophet, is with him. He has been thinking many a time of that which he now resolves to put upon his lip, and confide to his prophet-friend. He has a house now for the first time, it may be said, in all his life. It is his own, and in every way his own, built for him and built by him. He knows every piece of cedar in it, and every block of stone.

This means comfort for a man who has had a very driven, anxious, wearying life. It means stability for a man who was ordered about at first, hunted about secondly, and more lately in his own responsibility has been compelled to strain every nerve to meet the urgencies of his position. It means also safety, for David is now undisputed and sole king of all the land. And it means splendour exceeding all that his nation had ever known, and all that surrounding nations had known.

That grand new house, however, would never have been the joy and satisfaction it is but that other work of his hand had been blessed, and the ark is in Zion. Yes, but the ark is not housed so worthily as David is himself, whereas he feels justly that it should be entertained far more worthily. It appears that it is not human sympathy merely which warms the heart of David. The principle is great and sacred, but there is for all that something which is higher, more sacred still.

David would do honour to the God of the ark in finding a worthy temple-canopy for the ark of God. He believes in the Church of the living God, and in the living God of the Church. The "invisible appears in sight;" his gaze, his thought, his heart, are all held by it. He would spend untold labour, lavish unmeasured wealth, summon the pick of all the earth's wisdom and art and skill, in the service of him, who nevertheless needs no richest gifts of man, because all the wealth of all the universe is his.

And David's thought is acceptable, and his purpose is right. There is the unwonted nobility of a spiritual purview about it. The homage of the heart is indisputably there. Practical faith is there. The merit of a grand national, ay, and universal, example is there. Here is no covert showing of sympathy, and giving of gift, and rendering of honour due, with indirect calculations and sidelong glances of how much shall come back in kind from admiring and surrounding and obsequious courtiers and friend.

No, the servant is in the presence of the Master. The subject before the King of kings. The creature before the great Creator. The blessed dependent before the sole Giver of all good. And this fills him with shame, with humility, with impassioned desire, and the worship of practical piety. I, who have received all, and am but what God has given and God made me, dwell in a house of cedar, while the ark of his covenant remaineth under curtains!

LESSONS.

1. There is doubtless no position in human life but has sufficient cause of thankfulness to stir up men of grateful heart to the exercise of compassion toward their fellow-creatures, and to the service and devotion of God.

2. But there is a law going further. It should be observed that for all increase of worldly good, strength, comfort, wealth, splendour, more sympathy with others, more compassion and charity toward them, should be yielded by the heart, and likewise more service and devotedness to God.

3. The highest and the surest forms of sympathy are those that obtain between man, and the Invisible, Spiritual, Eternal.

1 Cronache 17:2.-God's obstructions of the good purposes of men, and the uses of such obstructions.

The greatest trials of man's faith lie in the working of the sovereignty of God. Yet there is not an individual attribute of the Creator to be yielded to him more unreservedly than this same sovereignty, which may be said to include in it the rights of many an attribute. The Divine frustration of our purposes, disappointment of our hopes, and summary determination of many a life that we thought made for the highest service, often enough elude all the acumen of our reason, and bring to nought in one moment the pride of creature-wisdom.

But so soon as ever we are recovered from the first severity of the blow and from the deep prostration which it has inferred, it is always left to us to search for, gather, and compare the relative uses that may attend cases of this description of suffering. We may vainly seek the reason, as vainly as try to search the immortal mind itself; but far from vainly shall we attempt to observe attendant uses and lessons.

Human wisdom is, indeed, never in so fair a way for increase and improvement as when thus engaged. The present narrative contains little or nothing of difficulty, however, either in respect of finding the reasons of God's prohibition, in the instance before us, or in respect of gathering the lessons and uses suggested by that prohibition. Let us notice —

I. THE REASONS, SO FAR AS HERE GIVEN, OF GOD'S DENIAL OF DAVID IN THE GOOD PURPOSE OF HIS HEART.

It is remarkable that neither this passage nor the parallel to it states the one of these reasons on which the real stress would have been supposed to fall. We will notice this, therefore, in its place (1 Cronache 22:8), inasmuch as the silence about it here is entire. We must not pass unnoticed, however, one and perhaps the only sign of an explanation of this silence which we can find.

In both this and the parallel place the historian speaks. In 1 Cronache 22:8, 1 Cronache 28:3, where all the facts are boldly stated, it is the noble-hearted David himself who speaks; and in 1 Re 5:3, where we have what may be called an intermediate account as regards fulness, the son Solomon speaks.

Altrettanto onorevoli per lo storico e per lo stesso Davide sono queste circostanze, a qualunque ulteriore uso si prestino. E nessuna lontana analogia cederà il Nuovo Testamento, come ad esempio quando non sarà l'evangelista Giovanni a registrare qualche mancanza di Pietro, dove Pietro stesso si sarebbe purificato di tutto, con nobile spirito di confessione e di abbandono. Limitandoci, quindi, alle ragioni registrate nel nostro presente passaggio, devono essere confessate come della descrizione più condiscendente e commovente.

Dobbiamo notare, in primo luogo , che le ragioni assegnate per il rifiuto del permesso a David di costruire non portano la minima riflessione su di lui o sul suo carattere, o sul carattere della sua vita precedente - la cosa è vista ora non dal "punto di vista" di David, ma, se questo può essere detto con riverenza da labbra umane, che è così graziosamente fatto dall'atto divino, dal "punto di vista" del Divino Personaggio stesso; e in secondo luogo , che tali ragioni non escludono dalla considerazione l'adempimento dello scopo del cuore di Davide, ma solo il proprio adempimento di tale scopo.

"Il respiro della preghiera", canta uno, "non è mai speso invano". E il santo proposito e la nobile ambizione religiosa non si imparano e si nutrono invano. Spesso soddisfano più scopo nel soggetto di loro, di quanto la loro realizzazione da solo adempirebbe per l'oggetto di loro, o per gli altri in generale. La delusione personale, tempi senza numero, significherà un miglioramento personale e non significherà alcuna perdita per la comunità generale, né per il corso del mondo. Queste ragioni sono esposte con delicatezza, ma saranno state pienamente apprezzate da David; e sono pieni di tenerissima suggestione. Loro sono:

1 . Che il Divino Amico, Capo, Capitano, ha condiviso per secoli e generazioni la sorte pellegrina del suo popolo. Se non hanno avuto una casa fissa, così è stato anche per lui. Se hanno viaggiato da un luogo all'altro, anche lui ha viaggiato.

2 . Che ha condiviso questa sorte pellegrina del popolo senza un mormorio, senza un rimprovero, una richiesta, o anche un suggerimento rivolto a loro. Quante volte avevano mormorato, ma lui mai! Quante volte avevano fatto peggio del mormorio! Si erano ribellati al Santo d'Israele; ma aveva perdonato i loro traviamenti, non li aveva abbandonati, e fino all'ultima ora matura avrebbe portato avanti il ​​suo saggio, coerente, grazioso proposito.

Coloro per i quali tutto il viaggio, tutta la disciplina, tutto l'insegnamento, tutta la promessa erano, si erano stancati ed erano stati impazienti; ma aveva sopportato tutto il dolore, e sopportato il marchio di tutta l'ingratitudine, e non rinuncia né iota né. titolo del buon fine dei suoi grandi decreti. Soffre con loro, per loro; ascolta e ancora sopporta.

3 . Che nemmeno ora anticiperà di un'ora, per così dire, la pace, la felicità e la casa stabilite del suo popolo. Non finché non saranno dove intende collocarli, e non avrà tutto ciò che si propone di dare loro, permetterà che sia costruita la sua casa, che il suo trono sia posto, o se stesso di "alzarsi ed entrare nel suo riposo". Grande in ogni modo è la sublimità morale di questa posizione, se messa a confronto con quella così spesso assunta dagli uomini.

Ciascuno pensa per se stesso, ciascuno strappa per sé, ciascuno si affretta a mettere al sicuro prima di tutto la propria posizione. E proprio nel caso dinanzi a noi, più o meno giustamente, Davide ha costruito prima la sua propria casa, ha dato l'esempio e si è stabilito per primo, un rappresentante del popolo, e di come dovrebbe essere anche con loro. Ma il Divino Capo e Signore del popolo tutto, sia nazione che re, osserva questo diverso ordine.

Fissa il tempo, il luogo, la pace e il riposo di tutti, prima di permettere che l'ora sia giunta per se stesso. È un piccolo tipo e un'analogia suggestiva di ciò che sta accadendo nella natura e nel mondo intero. Tutte le forze di questi sono all'opera e intensamente attive; la loro spinta, la loro lotta e il loro tumulto sono meravigliosi. Sono sotto ogni apparenza trovando il proprio posto e compiendo la loro legittima missione, finché quando tutti saranno soddisfatti, il Signore entrerà in senso enfatico nel suo santo tempio.

Un momento tutta la terra tacerà davanti a lui, ma un attimo dopo il vasto teatro risuonerà di nuovo delle sue lodi. Qualunque sia l'opportunità del tempo che può essere sembrata a David essere presente ora , possiamo capire che Dio dice che sa tutto ciò che deve ancora, e sta aspettando il momento della suprema occasione. Né c'è lezione che abbia più bisogno, in tutta la nostra impazienza e miope ansietà, di essere fatta conoscere con noi, e di essere accolta con la sacralità di un principio.

II. GLI USI DI DIO 'S NEGAZIONE DI UMANE FINI , ANCHE QUANDO COME PURE significava COME QUELLO DI DAVID . Tali usi possono essere stati moltissimi, e gran parte di essi molto indiretti, nel presente caso.

Ma se non è così in un caso particolare, se, al contrario, sono molto pochi e definiti nel loro carattere, l'altra alternativa proverà la regola. L'apparente disprezzo che Dio pone ai nostri propositi e alle nostre aspirazioni più elevate, possiamo star certi, è solo un'apparente leggerezza. Non è reale ed è compensato da ciò che supera di gran lunga il dolore, la delusione e il dispiacere. Quelle contraddizioni divine:

1 . Salvaci dall'autodipendenza e dall'orgoglio spirituale. Queste sono due delle erbacce più nocive e più dannose per la loro ombra, che crescono in una natura incline allo spirito.

2 . Esercitano una tendenza diretta ad aumentare la saggezza, la circospezione e l'adattamento dei nostri scopi umani. Se le nostre aspirazioni non sono ancora continuate, non erano profonde, e non hanno diritto ad alcuna simpatia se portate via come pula dal vento. Ma se erano profondi e genuini, allora li riprendiamo di nuovo, li nutriamo nei nostri cuori e persino li miglioriamo. La poveretta chiamata nostra saggezza poi cresce ― forse solo allora.

3 . Aumentano la profonda, calma purezza dello scopo del nostro cuore. Stupefacente è la proporzione dello zelo ecclesiastico, dello zelo sacerdotale, dello zelo di avere dominio sulle anime degli altri, e di usurpare con esso il dominio su tutta la loro vita, rispetto allo zelo per la gloria di Dio, semplice e pura, e dell'anima dell'uomo nel suo valore infinito, pericolo infinito. Se qualche proposito spirituale fosse alimentato dal combustibile infiammabile del successo, si accenderebbe un fuoco che non conoscerebbe soppressione, ma che inevitabilmente, nella stragrande maggioranza dei casi, avvolgerebbe fatalmente prima di tutto coloro che lo hanno acceso.

4 . Aumenteranno la riverenza e la profonda paura religiosa dei nostri più nobili scopi umani. L'utilità facile, il successo uniforme, generano rapidamente un servizio superficiale, e il servizio superficiale rivela un rapido disastro, ovunque tocchi il tempio, la Chiesa, l'altare.

5 . Anzi, aumenteranno la forza. Nessuna perdita sarà in caso subita. Ciò che può essere meglio risparmiato sarà scomparso. Il bene sarà lasciato. E anche se quel bene potrebbe non mostrare la stessa massa , né emettere il volume del suono più grande, sarà irresistibile. Si farà strada, ruberà la sua strada, penetrerà la sua strada; scioglierà il ghiaccio, spezzerà la pietra, scioglierà il ferro dei cuori umani; sarà potente con il soffio dello stesso spirito di Dio. Quando, quindi, Dio trattiene per un po' il nostro buon proposito, è quello di migliorare il bene. E il bene migliore farà sempre, a lungo termine, il bene più potente.

1 Cronache 17:17 .- 1 Cronache 17:17 gloria della bontà di Dio ai suoi servi si trova nel lontano orizzonte che offre alla loro visione.

Questo versetto contiene una parte della risposta di Davide alla comunicazione che gli era stata fatta. Quella comunicazione aveva contenuto un rifiuto, che nella maggior parte dei casi sarebbe stato percepito come carico di una delusione sufficiente a coprire tutta la scena di tenebre e da richiedere un po' di tempo per riprendersi. Ma c'era molto nella comunicazione per sanare subito quella delusione e per prevenire il bruciore del sentimento e dell'affetto offesi.

It was all couched in gracious language, spoken in a gentle tone though firm, accompanied with reasoning and some individual reasons, softened by tender memories, and memories very suggestive and instructive; and above all, if it wanted in the present, the present want was abundantly compensated for by a sure promise of the future; if it lacked anything directly to himself, it were easy to bear it, when that lack was to be turned into glorious abundance in the person of his own best-loved Son.

Accordingly, this response of David is found to be one of very prompt, very dutiful submission. David bows to the Divine fiat and kisses the rod which smites. The response goes beyond meek surrender and unhesitating acquiescence. David cordially accepts the representations made, and every turn and illustration and enforcement of them drawn from his own fast life. He knows every word to be true. He knows what he owes to special favour, special promotion, special deliverance, and continued faithful protection.

The "sheep-cotes" of old, and his "palace of cedars" of to-day, proclaim facts and tell a tale that melt his heart not to submission only, but to grateful love. And his response is filled with grateful thanksgiving, trustful prayer, adoring praise. In all this response of David, nothing, perhaps, is more effective, nothing meant more than the touch contained in this verse, "Thou hast spoken of thy servant's house for a great while to come." Let us notice here —

I. THE FIRST FORM OF A VERY GREAT PRINCIPLE, AS IT PRESENTED ITSELF TO THE VIEW OF DAVID. Something, it is abundantly evident, took very firm hold of David's fancy in the continuity of the promise made to him, in his son Solomon and the line of his succession.

But it is a little thing to say it took hold of his fancy. It took hold of much that was deepest in him—far deeper than fancy is generally held to go. The light of David, we often say, and probably not incorrectly, was dim. But something else was not very dim, it would appear. Nature and instinct, feeling and affection, aspiration and its silent pertinacious testimony, looking ever to the upward and the onward,—these were not so very dim.

All, however, that appears on the surface now was this. David has been reminded, in language very plain, of the rock whence he was hewn, and the pit whence he was digged; of the low estate of his onetime life, and of how he owes an unwonted much to the goodness, unmerited, sovereign, of his almighty Patron and Defender. His early life is summarized. All his past life to this throbbing hour is exhibited, brought well into the foreground.

Not a feature of it does David dispute. No wounded vanity, nor vanity unwounded, strives to draw a veil on his humble origin. To the full he accepts and proceeds upon the description given him of himself, and acknowledges, Who am I, O Lord God, and what is my house, that thou hast brought me hitherto? And yet" (one might have thought David knew the modern adage, though reverently, "Gratitude a lively sense of favours to come") "this was a small thing in thine eyes, O God" (it evidently was now, comparatively speaking, a small thing in his own eyes); "for thou hast also spoken of thy servant's house for a great while to come.

" The continuity of the goodness and favour of God, and the continuity of them to a future a great distance off, evidently riveted and fascinated the thought of David. And was there not something great, something good, something of a high type in this? Let us track —

II. THE ESSENTIAL SIGNIFICANCE, THE RADICAL ELEMENTS PRESENT IN THE PRINCIPLE WHICH APPEARS TO TAKE NOW SUCH A HOLD ON DAVID.

Very true it is that the indications are many, and scarcely mistakable, of sense pressing heavy on patriarch and priest, king and prophet, of Old Testament history. Some striking exceptions, however, there are to the contrary. And perhaps, in almost all cases, there are to be found traces of exception in a direction least to have been reckoned upon a priori, viz. in the matter of the admirable distribution of attention and love, which marked their regard for both body and soul after death.

For the pious Israelite great was the fascination of the future—that future that began where sense ended. His reverent provision for the body then meant something altogether different from the ostentation of funeral obsequies. It was thought and imaginings upborne on strong pinions of faith, and impelled by the temperate and obedient force of a far-enduring patience. Pride of pedigree and of the traceable genealogies of a dozen centuries forepast, how this dwarfs before the excursions of a taught faith, a trained imagination, an inspired hope, that peer into that "great while to come" called the eternal future! It is evident that this lies at the root of David's deep satisfaction and adoring gratitude now.

He had been reared of nothing, and was but of yesterday, but the revealed word that is spoken to him gives him to 'scry a far future. And for him to feel joy in this, two elements must have been present.

1. A very vital faith took hold of the idea that was contained in assurance and promise for his son and his people.

2. And the idea becomes at once welcome fact; the earnest is possession. His heart transports him into the future, and converts that future into so much good bona fide present. These are among the greatest triumphs of a taught, a receptive, a willing spiritual nature. It is the diametrical opposite of the disposition of those who must have all now, and to whom the future is less than shadow, nothing more than utter fiction.

There are not a few who want to have things irreconcilable. They want to have the pleasures of sin, which are essentially "for a season," and not forfeit those advantages which as essentially come of present abstinence and a patient waiting. The faith that really apprehends the unseen, the patient waiting that willingly defers fruition, are the two guarantees, so far as human quality and human conditions are involved, that qualify the human to transmute itself into the Divine, and the mortal to merge into immortality.

And David testifies to these imperial possessions now. He acquiesces in one moment in everything that is evidenced derogatory to claim, merit, dignity, in his own past, in order to seize with passionate eagerness, with grateful acknowledgment, on that which is spoken concerning him and his, for the "great while to come." In these essential facts, then, David is a religious model for even Christian times, for all times.

To be able to lose sight in favour of gaining faith, to part with sense to apprehend spirit, to quit the present in order to dwell in the future and occupy it with the objects of affection beforehand,—these are the distinguishing characteristics of the spiritual anti the newborn. And the best part of these David had, when he pleaded guilty to any and all disparagement of the past; didn't stop to look a second time at the personal disappointment of the present, but did "embrace" eagerly and with all his heart the proffered possession of the "great while to come."

HOMILIES BY J.R. THOMSON

1 Cronache 17:1, 1 Cronache 17:2.-Generous purposes.

Some time had elapsed since David had brought up the ark from Kirjath-jearim to Jerusalem. Although the king had lodged the sacred chest in a handsome tabernacle, he was not satisfied; for he did not consider that he had rendered to the symbol of the Divine presence and authority the honour that was due. Himself dwelling in a palace of cedar-wood, he desired to see a house of stately magnificence built for the service of his God.

I. A KING'S PROPOSAL. It was in David's heart to adorn and sanctify his metropolis by a temple which should serve as the emblem of the nation's consecration to Jehovah.

1. We observe in this desire of the king how respect for God and the ordinances of his worship may lead to purposes of labour and self-sacrifice. It is possible that vanity and ostentation may lead to some enterprises of magnitude which may pass for evidences of religious fervour. Yet oftentimes an affectionate and grateful heart has found expression in costly and at the same time useful undertakings.

2. We observe also that generosity is never better employed than in advancing the glory of God. This may be done not merely by what are distinctively termed religious acts, but by deeds of benevolence and philanthropy, animated by the love of Christ.

II. A PROPHET'S ENCOURAGEMENT. David unfolded to his counsellor, Nathan the prophet, the generous intention of his heart. Sometimes those who in such circumstances are taken into confidence and counsel repress the liberal designs unfolded to them. But Nathan took another course. What wisdom and right feeling are apparent in the counsel, "Do all that is thine heart"! And it should be remarked that Nathan brought the truths and promises of religion to bear upon the royal heart.

"God is with thee." That was as much as to say—God has put the desire in thy heart; God will assist thee in carrying out thy project; and God will accept what it is thy purpose to offer him.—T.

1 Cronache 17:7.-Assurance of favour.

The Lord acknowledged the goodness of David's wish to build him a house, even when refusing permission for that wish to be gratified. And the Lord made this occurrence an opportunity for expressing his regard for his servant. Reminding David of his past faithfulness, he assured him of continued favour. He who had been so distinguished by marks of Divine interest and approval in the past, could not fail to place confidence in the expression of an unchanging kindness. This passage is remarkable as representing the favour of God revealed in especial fulness and richness.

I. David was assured of God's favour, TO HIMSELF PERSONALLY. We are told that the poet-king was "a man after God's heart." Certainly, all his life through he was the object of singular kindness and forbearance. Elevation from a lowly to the loftiest station, assistance against all his enemies, an honourable reputation, an established throne,—such were the instances of Divine favour which David received at the Lord's hands.

Prosperity and power, wealth and fame, followed a youth of romantic adventure and hardships and vicissitudes. That outward prosperity shall attend every one of the Lord's people is what no intelligent person can expect; but every true Christian may' rejoice in the assurance of that loving-kindness which is "better than life," of that faithfulness which never leaves, never forsakes, those who confide in it.

II. FAVOUR WAS PROMISED TO DAVID'S POSTERITY. All men, and especially nobles and kings, count the prosperity and advancement of their children as part of their own well-being. The reader of Aristotle's 'Ethics' is aware that the ancient Athenians were wont to consider a man's happiness as bound up with the good fortune of his children.

David had won a throne by his ability and valour; it was natural that he should desire to have a successor upon that throne who should maintain the renown and the power of the founder of the royal house. Hence the assurance, "The Lord will build thee an house," was one peculiarly welcome to the son of Jesse. No true Christian can be indifferent as to the welfare of his children. Nothing gives such a one greater joy than to see his sons and daughters walking in the truth.

He sins if he sets his heart upon their temporal advancement and prosperity. But he is right in seeking and in praying for their salvation. When God's favour brings them to fellowship with Christ, it seems to him that his "cup runneth over."

III. FAVOUR WAS PROMISED TO DAVID'S PEOPLE. When the Lord sent to his servant a message of mercy and a promise of peace and blessing, he perfected the grace by a large and liberal declaration of his intentions of favour toward Israel Monarch and subjects were to be alike blessed. Israel should be planted, should not be moved or wasted, and should be victorious over all enemies.

When a nation is assured of Divine care and protection, "blessed is the people that is in such a case." For his is the blessing that maketh rich, and with it he addeth no sorrow. A true patriot will desire for his country, not only wealth and renown and power, but the righteousness which "exalteth a nation." Such prosperity as, in the ninth and eleventh verses, was promised to Israel, could not but be welcome.

When we implore the Divine favour, let it not be for ourselves alone, but for "our kindred according to the flesh." The king, the statesman, the reformer, rejoices when his country's good is secured, when the smile of the Almighty rests upon the land "from the beginning unto the end of the year." The prayer of every true patriot should be, "God be merciful unto us, and bless us, and cause his face to shine upon us."—T.

1 Cronache 17:7, 1 Cronache 17:8.-God in individual history.

In what way the Lord communicated with Nathan we do not know; but the sacred history represents him as choosing the prophet as the means of making known to the king his holy will. On this occasion, Nathan was directed to preface his divinely given instructions by the remarkable declaration of the text; to remind David that God had been near him, had been with him, all his life through. General truths of the most vital interest are propounded in these simple words.

I. DIVINE PROVIDENCE HAS CARE OF EACH HUMAN LIFE. A very childish notion of providence is that God concerns himself with the affairs of nations and Churches, bat cannot condescend to interest himself in individuals. This misconception arises from too mean a view of the omnipresent and omniscient Supreme. Well may we exclaim, "What is man, that thou art mindful of him?"

II. DIVINE PROVIDENCE CAN SUMMON FROM THE LOWLIEST TO THE LOFTIEST STATION. David was raised from the sheepcote to the throne. And his is but one of many similar cases of marvellous exaltation. God's election of his servants for work which he has for them to do calls for our amazed admiration; he finds and fashions instruments for every service.

And Scripture is full of examples of the exercise of his sovereign prerogative. He exalts the lowly and abases the proud. He proves his royalty by choosing those whom men would have passed by, and the event ever honours and attests his wisdom.

III. DIVINE PROVIDENCE CAN ACCOMPLISH ITS PURPOSES NOTWITHSTANDING ALL OBSTACLES. The Lord reminded David of his presence, of his protecting and delivering care and mercy, of the prosperity which he had vouchsafed to his servant. When God takes a work in hand, he suffers nothing to thwart him.

Obstacles disappear; opposition is disarmed; enemies are defeated. When God designates a man for a special service, he imparts all needful qualifications; he removes every hindrance to efficiency; he gets himself glory in the glory of his servant.

PRACTICAL LESSONS.
1. Be content with your lot; high or low, it is what an all-wise Father has appointed.

2. Be grateful for the past, remembering the way by which he has led you.

3. Be trustful for the future.

"Father, I know that all my life
Is portioned out for me,
And the changes that will surely come
I do not fear to see:
But I ask thee for a present mind,
Intent on pleasing thee."

T.

1 Cronache 17:12.-A mutual covenant.

This prophetic declaration must be read in the light of subsequent events; for it was fulfilled in the annals of Solomon's peaceful and prosperous reign. The king did build God a house, a service and honour not permitted to his father. God did establish Solomon's throne, giving him victory, peace, wealth, wisdom, and fame. The connection between the two parts of this verse is very instructive, exhibiting as it does the relation between God and his people. He, in mercy, condescends to accept their services, and at the same time confers upon them the tokens of his favour, blessing and prosperity.

I. WHAT WE MAY DO FOR GOD. In using such language, we must bear in mind our entire dependence. It is only by employing the powers our Creator has given, the opportunities he has afforded us, that we can be enabled to accomplish any work for his glory. He gives the motive to all service in the love of Christ, the power for all service in the grace of the Holy Spirit.

Still, just as Solomon was permitted to build God a house, so every Christian has some edifice of holy, devoted, acceptable service to rear to his Saviour's praise. It is matter for wondering gratitude that we, poor, ignorant, feeble, helpless creatures, should be allowed to do anything for the honour of the Most High God; that he should deign to accept anything at our unworthy hands. Yet we are not only at liberty, we are actually invited, first, to provide in our heart an habitation for the Eternal, and further to construct some building of fair deeds of holiness and benevolence which shall glorify his sacred name.

II. WHAT GOD WILL DO FOR US. Regarding Solomon, this was the Lord's promise: "I will establish his throne for ever." Our calling, our circumstances, differ from those of Israel's king. Yet there is a certain appropriateness in this language, as applied to all the people of God. The blessings of spiritual strength, stability, and peace, are assured by a gracious and covenant God to all his people. He is their "Sun and Shield." His compassion toward them shall not fail. They shall rejoice in his favour and his faithfulness. "They shall not be ashamed or confounded, world without end."

CONCLUSION.

1. Let us diligently seek God's favour. It is in Christ that he has shown himself gracious. His favour is life, and it may be secured by every lowly, faithful applicant.

2. Let us show our sense of God's favour to us, by offering our devoted service to him. The wonder is even greater that God should suffer us to do aught for him, than that he should do so much for us. Let us respond to his summons, and "arise and build."—T.

1 Cronache 17:13.-Father and son.

These words are by the author of the Epistle to the Hebrews applied to the Lord Jesus Christ, who was, in an especially and pre-eminent sense, the Son of God. Yet the context, and still more the parallel passage in the Second Book of Samuel, makes it evident that they were originally spoken with reference to Solomon. We are warranted, by the teaching of the New Testament, in applying them to all those who are children of God by faith in Christ Jesus, who have been adopted into the spiritual family, and made heirs of Divine promises.

Of this glorious doctrine of the Divine Fatherhood, so clearly and powerfully revealed in the New Testament, there are intimations, such as the present, in various parts of the Old Testament Scriptures.

I. IN WHAT GOD'S FATHERHOOD CONSISTS. This is shown to some extent in the context, and in the narrative of Solomon's early life and reign. But generally speaking we may rejoice that the fatherhood of God is shown in:

1. His providential care. As a Father, our Creator supplies the wants, both temporal and spiritual, of his dependent family.

2. His tender love. There is more than goodness, more than bounty, in God's treatment of his children. They have a moral nature able to appreciate kindness, forbearance, sympathy, and love. And, in his treatment of them, he has adapted his communications and his conduct to their spiritual need.

3. His wise discipline. It is distinctive of a true father's sway, that it aims at the highest good of the children. God certainly appoints trials for his offspring, and he reveals to us the consolatory truth, "Whom he loveth he scourgeth, and chastensth every child whom he receiveth." When we suffer he is not insensible. "Like as a father pitieth his children, so the Lord pitieth them that fear him."

4. His purposes for his children's future. As a father looks forward, and trains his son for the duties and responsibilities of after-life, so the great Father in heaven is maturing us for other scenes, higher employments, purer joys.

II. WHAT HUMAN SONSHIP INVOLVES. A true son is sensible of his father's watchful care, thoughtful kindness, tender affection. And he renders a filial return. In worship there is involved:

1. Gratitude. From God's spiritual family there goes up to heaven a daily song of thanksgiving and praise, for favour and forbearance never failing.

2. Reverence and submission. The awful superiority of God must impress every just mind. The prayer offered will begin with the ascription, "Hallowed be thy Name."

3. Love. For, though so high, God is yet a Father, and "we love him, because he first loved us."

4. Obedience. This is the true test of filial reverence and of filial affection. There is no unfailing proof of love's sincerity save this.

5. Likeness. For, born anew by God's Spirit, God's children are imitators of God, resembling him in the moral features of his holy and amiable character. Admire the glorious work of the Divine and gracious Spirit.—T.

1 Cronache 17:16.-Humility.

This chapter is one of peculiar beauty, as exhibiting at once the gracious intentions of the Lord towards one of his servants, and the grateful response of that servant to the condescension and loving-kindness with which he was treated. The spirit of self-abnegation and humility breathing in the language of the text awakens our admiration, and calls for our imitation. We are reminded by these words of —

I. OUR UNWORTHINESS AND ILL DESERT. "Who am I… that thou hast brought me hitherto?" It is an unwonted attitude for many minds. Men are so prone to regard their own fancied excellences, that language of humiliation and contrition is often suspected of insincerity. Yet, in the presence of him who is at once the perfectly holy and the Searcher of hearts, what more appropriate than prostration of soul and acknowledgment of sin?

II. GOD'S GRACE AND KINDNESS TO THOSE WHO DEPEND UPON HIM. The Lord exalts the humble and meek. The king acknowledged not only his own utter unworthiness of the distinction accorded to him, but God's infinite mercy and goodness in his treatment of his servant.

"According to thine own heart hast thou done all this greatness." There are in Scripture many beautiful examples of God's grace to the lowly in heart. Read the song of Hannah, and the Magnificat of Mary the mother of Jesus; and observe how the Lord is acknowledged as the great King who delights to have mercy upon the feeble who yet are faithful, and to put honour upon them, and reveal to them his love and mercy.

In fact, revelation abounds with practical proofs of God's purpose ever to reject the proud, and to favour and exalt the meek, the lowly, and the contrite. It is upon those who sincerely ask, "Who am I?" that the Lord of glory delights to confer the tokens of his approval and favour.

III. THE SPECIAL FAVOUR SHOWN TO US BY GOD, WHO DEIGNS TO USE US IT HIS SERVICE ANY KINGDOM.

Evidently David felt that the highest honour was put upon him in being allowed to serve Jehovah—to be an instrument in his hands for the carrying out of Divine purposes. What dignity and happiness does it give to life, to know that we are commissioned and employed by the King of kings!

PRACTICAL LESSONS.
1. These considerations should enhance our conceptions of God's glory and grace. Let us recount his mercies, and acknowledge their Divine source.

2. They should induce us to consecrate afresh to Heaven the nature Heaven has created, and the powers Heaven has conferred.—T.

1 Cronache 17:20-13.-God incomparable.

Surrounded as they were by idolatrous nations, it was natural that the Israelites should often draw comparisons between their own God, and the God of the whole earth, on the one hand, and the so-called gods of the heathen on the other. The most important contrast would be in character; for, whilst the idolatrous peoples worshipped gods who were the impersonation of cruelty, caprice, and lust, Jehovah was worshipped as a holy, a righteous, a merciful Lord and Ruler.

Yet there was another contrast—that between the powerlessness of the idols of the nations, and the might and wisdom of the true and living God. In Salmi 115:1. this contrast is wrought out with vigour and irony.

I. THERE IS NONE LIKE GOD IN HIS BEING. All creatures, as their name implies, are fashioned by a superior power, and upheld in life by him in whom they "live and move and have their being." The Lord is the self-existing Being, who is from eternity to eternity.

II. THERE IS NONE LIKE GOD IN HIS ATTRIBUTES. All our qualities of mind are derived from him, and, so far as they are excellent, they are gleams of his brightness. Human virtues are the growth of a Divine seed. But in Jehovah all perfections meet and harmonize.

III. THERE IS NONE LIKE GOD IN HIS PROVIDENCE. This seems especially to have impressed the mind of the king, when he poured forth his adoring thanksgiving before the Lord. The recollection of God's goodness and faithfulness, not only to himself and his household, but also to the nation of Israel, awakened his grateful and admiring praises. And we too have these reasons in abundance to prompt our thanksgivings and confidence.

II. THERE IS NONE LIKE GOD IN MERCY AND LOVING-KINDNESS. These are attributes of God; but they are attributes called into exercise by our state and position as sinners in the sight of the Searcher of hearts, the righteous Judge and King.

In this passage David acknowledges that God redeemed his people Israel, made them his own, became their God. How gloriously are these expressions justified in the dispensation of the gospel, of God's infinite love towards our race in the gift. and the effective mediation of his dear Son! Let these reflections

(1) awaken our gratitude to him who has made himself known to us, and who, though incomparable and alone, deigns to communicate in grace and compassion with us; and

(2) prompt us to testify to his adorable excellence, and to summon our brethren, the children of men, to put their trust under the shadow of his wings.—T.

1 Cronache 17:27.-A father's prayer.

This was a prayer founded upon a promise. God had declared his purposes towards the seed of his servant David, and David was honouring God's faithfulness, as well as expressing his own heart's desire, when he thus solemnly and confidently invoked the blessing of the Giver of all good upon his household and his posterity.

I. FAMILY FEELING IS DIVINELY ORDAINED. Nations of warriors have sometimes regarded and treated such feeling as weakness. On the contrary, it is implanted by the Creator; and God, the universal Father, cannot but be pleased with fatherly sentiment and fatherly care on the part of the heads of human households.

II. FAMILY FEELING IS HALLOWED BY RELIGION. Always a beautiful thing, a father's love becomes a holy thing when it is sanctified by a spiritual tone of mind and a spiritual habit of life.

III. FAMILY FEELING WILL PROMPT A FATHER'S PRAYERS. If it is natural to wish well to our children, it is religious to express those wishes before him who does so much to fulfil our best and purest desires. As it would be criminal in any parent to be careless as to his children's future, so it would be monstrous in a Christian parent to omit to commend his offspring to the care and guidance, love and sympathy, of our Father in heaven.

IV. FAMILY FEELING WILL LOOK FORWARD TO THE COMMON ENJOYMENT OF BLESSINGS DURING THE ENDLESS FUTURE. It is questionable whether the language of the text has any reference to the future state.

In praying that his house might be "before the Lord for ever," and so "blessed for ever," David was probably contemplating the permanence of his throne and that of his descendants. His prayer has been answered in a manner deeper than he could have anticipated. But we are bound to seek for our posterity an immortal happiness, and to anticipate for our families reunion in the presence and in the service of the Eternal.—T.

HOMILIES BY W. CLARKSON

1 Cronache 17:1.-Truths under the surface.

A very pleasant picture is here presented to our imagination. We see the King of Israel sitting in his house, "the Lord having given him rest round about from all his enemies" (2 Samuele 7:1), with a happy and grateful sense of prosperity and security, not wrapping himself in the dangerous robe of complacent self-congratulation, but rather clothed with humility and thankfulness.

As he surveys the stateliness and elegance of his palace, he thinks of God's goodness to him in placing "his feet in a large room" (Salmi 31:8), and his thought naturally passed to the place where the ark rested—the ark with which the presence of Jehovah was so closely connected (Esodo 25:22). We do not wonder at the thought which then occurred to him. We see in these verses those truths which are not upon the surface, but which we have no difficulty in recognizing beneath it.

I. THE SOUND SENTIMENT AT THE HEART OF DAVID'S DESIRE, David felt that there was an impropriety in himself dwelling "in an house of cedars" while "the ark of the covenant of the Lord remained under curtains" (1 Cronache 17:1).

Was it for him to be in better and more costly surroundings than was the manifested presence of God himself? Should he be more honoured in his dwelling-place than the ark of the covenant of the Lord? There is a sound sentiment here; one that was and is worthy not only of respect but cultivation. We are always to give God the very best we can offer him; the less costly we may expend on ourselves, the best we should reserve for him.

We should be ashamed to lay out large sums of money on our own homes while the house of God needs renovation or repair; to expend a large proportion of our income on our own honour or gratification when the cause of Christ is languishing for want of funds, when the treasury of Christian benevolence is empty. Not most for ourselves with a very small fraction for God and his kingdom, but enough (or even more than enough) for ourselves and the most and best we can furnish for him and for his. That is the true thought of the reverent mind, Hebrew and Christian.

II. THE TRUE THOUGHT AT THE HEART OF NATHAN'S COUNSEL. "DO all that is in thine heart; for God is with thee." The prophet's encouragement of the king's desire proved to be mistaken, but the thought at the heart of his words was true and sound.

Nathan spoke as one who believed that the man with whom God dwelt was likely to come to right conclusions. So he was; and David was only wrong in wishing that he himself might be the instrument of carrying out a praiseworthy project. If God is with us as he was with David, it is most likely we shall be guided to right decisions. It is not the very learned, nor the very clever, nor the very "practical" man, but the very godly man, who is likely to have the true sentiment in his mind respecting the things of God.

"The secret of the Lord is with them that fear him," etc. (Salmi 25:14; see Giovanni 7:17; Giovanni 15:15). The man who walks with God and with whom God dwells may fall, now and again, into a mistake, but he is not likely to be "greatly moved" flora the path of wisdom. He is in the way of being led in the paths of wisdom, of being "guided into all truth."

III. THE VALUABLE TRUTH CONTAINED IN THE DIVINE DECLARATION. (1 Cronache 17:3) God declared that he had never demanded of his people that they should make other provision than that of the simple tabernacle or tent.

He had been pleased hitherto to manifest his presence in connection with this humble fabric. He would remind his servant David that as there could be no structure, however grand and stately, which the art of man could raise that would be a worthy home of him whom the heaven of heavens could not contain, so, on the other hand, there was no covering, however humble, within which he was not ready to abide if hearts were true and lives were holy.

The precious and vital thought of the passage is that God does not require the elaborations of human art or the expenditure of human wealth to vouchsafe his presence and make known his power. Let there be

(1) the contrite heart,

(2) the childlike, believing spirit,

(3) the obedience of the pure and loving life, and then God's abiding home will be found.

Whom the costly cathedral will not hold, the cottage roof may shelter. He may desert the breast which is covered with the priestly garments to dwell in the heart of him who is "clothed in camel's hair."—C.

1 Cronache 17:7.-Three spiritual necessities.

The message which Nathan was charged to deliver to David calls before us three necessities of our spiritual nature, which apply to all men everywhere, in every position, and in all ages. We have need of —

I. AN OPEN MIND TO RECEIVE GOD'S SPECIAL TEACHING. Nathan was familiar with the broad and general principles of religious truth. He was an enlightened servant of Jehovah—a prophet whose inspiration was from on high. But he needed a special vision (1 Cronache 17:15) to see the truth which was to be declared on this occasion.

Until he received that vision he was under the impression that David would do well to carry out his pious purpose (1 Cronache 17:2), but from that time he discouraged and, indeed, arrested the intention of the king. If such a man as he, with whose spirit God was in close communion, needed to be instructed on particular occasions, how much more do we? Our general knowledge of Divine truth, even taken in connection with an abiding relation to the Spirit of God (1 Corinzi 6:19), does not ensure to us an understanding of special questions without special illumination from the Source of all wisdom.

Again and again we need to have the quick eye to see the pointing of the Divine finger, the open ear to hear the Divine voice, the sensitive heart to respond to the Divine touch. This in respect to our temporal affairs, to the government of the home, to the ordering of the Church of Christ.

II.. A READY REMEMBRANCE OF GOD'S PAST MERCIES. (1 Cronache 17:7, 1 Cronache 17:8) David was to Be disappointed in being denied the gratification of this strong wish of his heart; but he was to remember what great things God had done for him, taking him from the sheepcote and placing him on the throne, attending his steps as Guardian and Guide, giving him the victory over his enemies, raising him to a position of eminence even among kings.

It was a small thing to be denied this one desire. We should carry about us at all times such a sense of the great blessings God has given us—the endowments, the deliverances, the recoveries, the bestowments of our whole past course—that at any time this may weigh down and bury out of our sight any small disappointment which the Ruler of our lives may permit us to suffer. A strong and full sense of mercies in the past will silence the first sigh of discontentment, will turn it into a song of holy gratitude.

III. AN AN INTELLIGENT GRASP OF DIVINE PROMISES. It may be that we may need more than a view of past mercies: we may require a prospect of good things to come. God graciously provided David with beth. He intimated to him through Nathan that he was intending to do great things for him. He would

(1) consolidate the kingdom of Israel so that it should become strong and safe (1 Cronache 17:9);

(2) multiply his victories over his enemies (1 Cronache 17:10);

(3) establish his dynasty (1 Cronache 17:10, 1 Cronache 17:14);

(4) give his son the privilege which he was withholding from him (1 Cronache 17:11, 1 Cronache 17:12);

(5) show to this son of his a fatherly patience (1 Cronache 17:13).

These were very great promises, amply sufficient to compensate for one disappointment. What large promises does God make to us! "Exceeding great and precious" they are (2 Pietro 1:4). They begin with his guidance and presence through life, and they culminate in everlasting joy and glory at his right hand. We often need to have recourse to the promises of our Divine Saviour. When we do resort to them, and do draw upon them, we find a bountiful sufficiency for all our need.—C.

1 Cronache 17:10 (latter part).-The Divine response: its righteousness and riches.

I. THE RIGHTEOUSNESS OF THE DIVINE RESPONSE. David had it in his heart to build God a house, but he did not actually do so. Yet God honoured his intention, and met it by the response intimated in the text: "The Lord will build thee an house." In this we can recognize the act of a righteous God—righteous because

(1) the essence of any act is in the intention of the agent;

(2) the intention of the human mind is often defeated by irresistible obstacles.

We are not responsible for the event. With David, in this instance, the direct Divine prohibition was interposed. With us, insuperable obstacles often intervene, and the result is not ascribable to anything but the limitation of our faculties. Our righteous God accepts, approves, honours, not indeed barren and Worthless sentiment, but an earnest desire and honest intention to please and serve him. This may be in our personal, family, or Church relations.

II. THE AMPLITUDE (OR RICHES) OF THE DIVINE RESPONSE. David desired to build for God a house. God replied to his servant, "I will build thee an house." The house which David wished to build was one of stone and wood, of silver and gold; but that which the Divine Giver purposed to build was far more precious.

It was a human house; it was the elevation of the king's children and of their children to honour and power and influence; it was a bestowment of a kind and character which in its nature far outweighed the gift which the servant of Jehovah proposed to present. God's response had a Divine largeness, amplitude, wealth, answering to his beneficent and bountiful nature. Thus does he meet his children now.

He makes us to know the length, and breadth, and depth, and height of his responsiveness in the gospel of Christ. He acts toward us in the spirit of the promise in Marco 10:28. He responds

(1) to our penitence with free forgiveness and full reconciliation;

(2) to our trust with constant guidance, provision, guardianship, "all our journey through;"

(3) to our trust with the indwelling of his own Divine Spirit;

(4) to our faithfulness during the brief period of time with everlasting glory.—C.

1 Cronache 17:16-13.-Our relation to God.

The attitude which David assumed and the words of devotion he uttered on this occasion are suggestive of the relation in which we stand to our Creator and Redeemer. We gather —

I. THAT WE CANNOT BE LED TO A BETTER STATE THAN A DEEP SENSE OF OUR NOTHINGNESS AND THE DIVINE GREATNESS.

When Nathan had delivered his message David placed himself in the posture of deliberate reflection (1 Cronache 17:16), and, thus seated, he became possessed of a profound sense of his own unworthiness. "Who am I, O Lord, and what is my house?" etc. (1 Cronache 17:16). He soon passed on to cherish a deep feeling of God's supremacy. "O Lord, there is none like thee," etc.

(1 Cronache 17:20). This is a most suitable end to any transaction between our God and ourselves. We are then arriving at the truth, reaching a place of spiritual safety, in an attitude that is most becoming, when we are impressed with our own nothingness and with the absolute greatness of our God and Saviour.

II. THAT GOD NOT ONLY CALLS US TO SONSHIP, BUT TREATS US AS HIS CHILDREN. "Thou hast regarded me according to the estate of a man of high degree" (1 Cronache 17:17).

This probably means that, in David's thought, God had treated him as one who was most exalted, and who might on that ground look for the largest things. At any rate it was true—if this be not the exact thought of the obscure passage—that God was treating David in a way which corresponded with the exalted position to which he had called him. And this truth has its illustration in the Divine dealing with all his sons.

In the gospel we are all called to be the sons of God (Giovanni 1:12; 1 Giovanni 3:2). And having reinstated us in this filial position, our heavenly Father treats us as the reconciled sons and daughters we have become.

1. He confides in us; not laying down a multitude of precepts in detail, but giving us a few living principles to apply for ourselves.

2 . Ci dà accesso costante alla sua persona; quando vogliamo, possiamo avvicinarci e rivolgerci a lui.

3 . Egli ci castiga piuttosto che punirci ( Ebrei 12:5 ).

III. CHE DIO HA CONFERITO ricco ONORE IN USA IN GESÙ CRISTO . Davide sentiva che Dio gli aveva onorato così tanto che non sapeva come chiedere di più ( 1 Cronache 17:18 ).

I più grandi desideri del suo cuore furono esauditi. E che altro onore e posizione avremmo potuto chiedere a Dio che non ci ha dato nel vangelo della sua grazia? Si dice addirittura che siamo "re e sacerdoti di Dio" ( Apocalisse 1:6 ).

1 . Siamo figli del Padre celeste: "ora siamo figli di Dio".

2 . Siamo eredi di Dio ( Romani 8:17 ).

3 . Siamo gli amici di Cristo ( Giovanni 15:14 , Giovanni 15:15 ).

4 . Siamo compagni di operai con il Dio vivente, "collaboratori di Dio" ( 1 Corinzi 3:9 ; 2 Corinzi 6:1 ; Atti degli Apostoli 15:4 ). Di cosa potremmo parlare di più per l'onore dei suoi servitori? — C.

1 Cronache 17:19-13 . - Per favore nella preghiera.

Davide stava supplicando Dio e, chiedendogli di confermare e stabilire la sua parola di promessa, fece riferimento a quattro motivi di ricorso. Questi possiamo sostanzialmente adottarli, aggiungendo un altro "implorazione onnipresente" che David non poteva introdurre.

I. L' AMORE DI DIO PER NOI COME ANIME INDIVIDUALI . "Per amore del tuo servo" ( 1 Cronache 17:19 ). Altre volte leggiamo: "Per amore di Davide tuo servitore"; cioè per l'amore che Dio portò a questo suo servo e figlio. Possiamo chiedere a Dio di aiutarci perché sappiamo che ci ama; perché ha pietà di noi che lo temiamo ( Salmi 103:13 ); perché si ricorda di noi nella nostra condizione bassa, e conta le nostre lacrime, e desidera la nostra felicità e il nostro benessere. 1 Cronache 17:19Salmi 103:13

II. LA SUA PROPRIA DIVINA benignità E ONORE . ( 1 Cronache 17:19 , 1Cr 17:20, 1 Cronache 17:24 ). "Secondo il tuo proprio cuore;" che possa agire come se stesso, con la grazia e la bontà illimitate che appartengono alla sua natura divina.

"affinché il tuo nome sia magnificato per sempre", ecc. ( 1 Cronache 17:24 ); affinché tutte le nazioni sappiano che tu sei un Dio fedele, continuando le tue amorevoli benignità e riscattando la tua parola per la terra che è così peculiarmente tua. Possiamo benissimo invocare la natura di Dio come una ragione molto forte per cui dovrebbe benedirci. Se esaudisce la nostra richiesta "secondo il suo cuore", se riempie il nostro tesoro e soddisfa il nostro bisogno secondo la tenerezza del suo cuore, la forza e la generosità della sua mano e alla gloria del suo nome, saremo anzi arricchito.

III. LA SUA CURA PER LA SUA CHIESA . ( 1 Cronache 17:21 , 1 Cronache 17:22 ). Come Davide pregò Dio di adempiere tutto il beneplacito della sua volontà a motivo di Israele, che aveva redento e attaccato a sé con le sue speciali misericordie, così possiamo noi chiedere ogni grande cose da fare per noi a motivo di quella Chiesa per la quale il Figlio di Dio ha sofferto ed è morto, che "ha redento con il suo sangue prezioso".

IV. LA DIVINA PROMESSA . "Quello che hai detto riguardo al tuo servo", ecc. Abbiamo grandi promesse di supplicare Dio, basate sulla sua stessa parola inviolabile; e non ci può essere terreno più solido su cui costruire la nostra speranza nella preghiera a Dio. C'è un'ulteriore supplica che ci è familiare, ma che il re d'Israele visse troppo presto per sollecitare (vedi Luca 10:24 ). Preghiamo Dio -

V. IL NOME E IL LAVORO DI DEL SIGNORE GESÙ CRISTO . Per colui che ci ha amati e ha dato se stesso per noi, che è vissuto ed è morto per noi, chiediamo tutte le benedizioni di cui abbiamo bisogno; per la misericordia, per l'accettazione e la filiazione, per la guida e la protezione divina lungo il sentiero della vita, per lo Spirito che inabita, per l'aiuto e la benedizione nell'opera cristiana, per un abbondante ingresso nel regno dei cieli. — C.

1 Cronache 17:25-13 . - Il nostro rapporto con la promessa divina.

I. CHE DIO 'S PROMESSA FA NON ESCLUDONO LA PROPRIETA' DELLA NOSTRA PETIZIONE . "Hai detto al tuo servo che gli edificherai una casa: perciò il tuo servo ha trovato nel suo cuore di pregare davanti a te" ( 1 Cronache 17:25 ).

Il fatto che Dio abbia promesso di fare qualsiasi cosa per noi è una ragione per cui dovremmo, non perché dovremmo parlare, chiedergli di darcela. Ha promesso di provvedere a tutti coloro che lo amano di tutte le cose necessarie ( Matteo 6:32 , Matteo 6:33 ; Filippesi 4:19 ). Ma ciò non annulla l'ingiunzione di pregare per il nostro pane quotidiano ( Matteo 6:11 ).

Molte sono le promesse del dono dello Spirito Santo; dobbiamo quindi chiedere la sua effusione ( Luca 11:13 ). Siamo certi che il regno di Dio sarà stabilito sulla terra; nondimeno, ma tanto più, dobbiamo pregare: "Venga il tuo regno". La promessa di Dio non deve essere la scusa del nostro silenzio, ma il fondamento della nostra supplica.

II. CHE DIO 'S PROMESSA FA NON ESCLUDE LA NECESSITA' PER IL NOSTRO SANTO obbedienza . Davide afferma in 1 Cronache 17:26 che Dio ha "promesso questa bontà al tuo servo"; ma in 1 Cronache 17:27 sua petizione mostra che era consapevole che era necessario qualcosa di più oltre la nuda e semplice promessa, affinché potesse essere finalmente e pienamente realizzata.

E aveva ragione. L'obbedienza era una condizione essenziale e vitale. Se non espresso, era sempre inteso. La lacerazione del regno in due sotto il nipote di Davide dimostrò fin troppo sicuramente e tristemente che questo era il caso. Tutte le premesse di Dio per noi sono subordinate alla nostra lealtà verso di lui. Se siamo fedeli fino alla morte, avremo il suo amore eterno, la sua cura costante, la sua graziosa benedizione e infine la sua presenza beata. Ma non dobbiamo essere così fiduciosi a causa della promessa che siamo negligenti delle condizioni comprese.

III. CHE DIO 'S PROMESSE SONO SPESSO SODDISFATTE IN ALTRE E MEGLIO MODI CHE CI GUARDA PER . ( 1 Cronache 17:27 .

) A Davide fu assicurato che, se Dio avesse benedetto, ci sarebbe stata beatitudine per sempre. Lui aveva ragione; ma il bene in serbo per lui era molto diverso da quello che si presentava allora alla sua mente. Se avesse potuto prevedere la rapida rottura del regno, e la prigionia dopo che alcune generazioni erano trascorse, avrebbe potuto essere tristemente deluso, e la sua fede avrebbe potuto ricevere un grave shock.

Ma se avesse potuto prevedere il modo in cui si sarebbe compiuta a lungo la divina promessa, avrebbe potuto rendersi conto che Colui che era "il Figlio di Davide" avrebbe regnato come Principe di pace e Signore di giustizia su tutto il mondo umano, avrebbe gioito davvero. Il proposito di Dio era più vasto del pensiero del suo servitore. Quindi con noi. La speranza di un periodo si scopre sempre realizzarsi più avanti in un altro modo, dapprima deludente ma poi appagante, da quello che ci aspettavamo.

Youth is other, and really better, than childhood pictures it; and manhood than youth imagines; and the rest of declining days than laborious prime expects to find it. The promises of life are fulfilled, but in ways which God knows to be far better for us than those which our imagination fancies and our heart desires. And it may be that the heavenly world will prove to be something very different from that which piety has predicted or poetry has sung—different but better; something which will be more fitted for our faculties as they are at first unclothed and clothed upon, as death is first swallowed up of life.—C.

HOMILIES BY F. WHITFIELD

1 Cronache 17:1, 1 Cronache 17:2.-The house of the Lord: David and Nathan.

The event recorded in this chapter must have been separated from the events of the previous chapter by a period of several years. It is in all essential points identical with the parallel account in 2 Samuele 7:1; the differences being of a purely formal kind. The contrast which David felt between his own dwelling and that of the ark of the covenant awakened within him a feeling of sorrow, and led him to resolve to put an end to it by building for the latter a house worthy of it.

This was a right feeling, and was commended by the Lord (see 1 Re 8:18). But though right in itself, and indicating a true state of heart towards God, it was for other reasons not in accordance with the Divine will. David had been a man of war, and had shed much blood, and on this ground God would not allow him to carry out the desire of his heart. David communicated his desire to Nathan the prophet.

The prophet, knowing well the character of David and his devotion of heart to the Lord, and that the Lord was with him in all that he did, said, out of the impulse of his heart, "Do all that is thine heart; for God is with thee." From this we learn how a man's heart may be right with God, how all that he purposes to do may be highly commendable, but for other reasons it may not be for God's glory that the Lord may use him.

It may be more for that glory that he may be passed over and another be preferred. Man proposes but God disposes. Not even a prophet can step in between. Observe another truth here, How graciously David allows himself to be passed over and that another should have the honour! This is often hard to bear. Nothing but the grace of God ruling in a man's heart can enable him to do this. Moses endured forty years' trial and hardship in leading God's people out of Egypt, and yet just as he gets in sight of the promised land all his brightest anticipations are to be unrealized, and another steps in to reap the reward.

David had formed the kingdom, fought the battles of the Lord, and brought up the ark to its resting-place; but just as he is about to reap a full reward in seeing the temple built for the Lord, his son is to step in and enjoy it, while David, like Moses, is to lie down and die. Life is full of unrealized anticipations; but in the case of God's people all to be realized in a brighter and better world, to a degree that "eye hath not seen, nor ear heard, nor hath entered into the heart of man to conceive.

" Oh for grace to be passed over, nay, even to rejoice in being passed over, and that others should receive the honours for which we have toiled, provided only that it is God's will and for his glory! Oh to be nothing, nothing; only a "vessel fit for the Master's use," to be used by him when he will, how he will, and where he will! This should ever be the Christian's desire and prayer.—W.

1 Cronache 17:3.-God's message to David.

Though David was not to build the house of the Lord, God gives him "great and precious promises" with respect to his posterity and to the future glory of his people Israel. We see here that there is one thing nearer to the heart of our God than an outward building, however grand it may be. "I have not dwelt in an house since the day that I brought up Israel unto this day; but have gone from tent to tent, and from one tabernacle to another.

" The Lord loves to be identified with his children in all their circumstances, however lowly those circumstances may be. "I dwell with the humble and contrite heart." This is the joy of the Lord's heart, and it comes infinitely before a grand house or a magnificent palace. Mark further the prophetical character of God's message (see verse 9). I will ordain a place for my people Israel, and will plant them, and they shall dwell in their place, and shall be moved no more; neither shall the children of wickedness waste them any more, as at the beginning.

" Israel has been "moved" and "wasted" since this promise was made, and is being "moved" and "wasted" at the present moment. It is clear, therefore, that this is an unfulfilled prophecy of blessing yet in store for wasted and scattered Israel. That time is at hand. When "the Lord shall set his hand the second time [it was done the first time by Cyrus the Persian] to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth" (Isaia 11:11, Isaia 11:12). Mark another truth: "And it shall come to pass, when thy days be expired that thou must go to be with thy fathers." Three thoughts are suggested by this passage.

1. Man lives by days, not by years. "As thy days, so shall thy strength be;" "Lo, I am with you always, even to the end of the days." We speak of years and look forward to them. God would teach us that we have only days to count on, and should therefore use each one for him.

2. "Thou must go." David was wanted in another world. There are places to fill there. Just as the stones that were to form the temple on Mount Zion were hewn, shaped, and polished in Lebanon, and were sent for just as they were wanted, so is it with the departure of every true child of God. What may be the nature of the employments we cannot tell; but of each one who is taken we may hear the Lord's voice saying of him to the weeping ones left behind, "He must go" for he is wanted there."

3. "Thou must go to be with thy fathers." It is a family gathering. In the Old Testament how frequently is this word used l It is not death. It is—"gone to join the family gathering." "Dead" is the Bible word for those out of Christ. "Asleep" is the word for God's children. What a precious word! It is a striking contrast to our word "dead" which is always on the lips.

It is like another word we use. A manufacturer looks upon his men and women in his employ and regards them as goods, and calls them "hands"—"so many hands." The Bible word is "souls"—"the souls he had gotten in Haran." How sadly men have departed from the spirit of patriarchal days! Verses 12-14 are manifestly a reference to the Messiah, of whom Solomon was a type, and to the Messianic times of rest yet to come, of which his reign was a shadow. It is clear from David's prayer (verse 17) that he so understood them, especially when he speaks of God having regarded him "according to the estate of a man of high degree."—W.

1 Cronache 17:16-13.-David's prayer.

God's great and precious promises to David drew forth from his heart this prayer. It is so at all times. The constraining motive of prayer, praise, and thanksgiving is God's great mercy and wondrous love contained in the "exceeding great and precious promises" to the soul. We see also David's great humility: "Who am I, and what is mine house?" God's grace always humbles. We see also how David exalts God—another effect of God's great and precious promises: "O Lord, there is none like thee, neither is there any God to be compared with thee.

" And all this grace in God is "according to all that we have heard." Every experience of the believer at all times confirms the Divine testimony of God in his Word. He is ready to exclaim as he reads, "It is all true, all of it, and I have found it so." And this God is moreover "the Lord of hosts, the God of Israel and a God to Israel." He is not only the God of his people, but a God to them, to each one.

He is all that his name means to each one of his family. And mark David's closing words. "Let it please thee to bless the house of thy servant, that it may be before thee for ever." This is the end for which we should ask any blessing—that we ourselves may be before him, walk before him and live before him. "Walk before me and be thou perfect," was his word to Abraham of old, and still is to each one of his people; and it is only as God's promises and God's blessings lead to this that they can be real blessings.—W.

HOMILIES BY R. TUCK

1 Cronache 17:1.-God's dwelling-place and man's.

This verse shows us the good man's proper anxiety to have his God better housed than himself. We may properly assume that David thought about this matter immediately after his success in bringing the ark of God to Mount Zion, and restoring the ancient service. When David had taken the city of Jerusalem, and proposed to make it the capital of his kingdom, he found a royal palace was as important as safe fortifications.

The erection of this palace indicates the new era which dawned in David. The previous king, Saul, did but make a beginning of a kingdom, and was little more than the previous judges had been. David is the proper founder of the Jewish kingdom. It appears, from 2 Samuele 5:11, that David's alliance with Hiram of Tyre enabled him to secure Phoenician artists, workmen, and materials for his palace; and this may have been necessary because the Israelite workpeople had no training for such work, and no experience of such buildings as David required.

The one point on which David's thought more especially rests is, that a character of permanency and abiding rest attached to his own house, while God's earthly dwelling-place was still a movable and perishable tent. He very properly felt that there should be a closer harmony between the two, and God's house suggestive of associations suitable to a settled and permanent kingdom. We may never be indifferent to the "sense of fitness" in Divine things.

I. THE SENSE IN WHICH GOD MAY HAVE AS EARTHLY DWELLING-PLACE. See the teaching of Isaia 66:1, Isaia 66:2 There is a proper sense in which the created world may be called "God's dwelling-place.

" There is a much higher sense in which the heart of man may be so called. But, seeing that an external and ceremonial worship is found to be necessary for man, and earthly things may wisely be made the symbols of Divine truths and relations, place is made for the work of the architect and the builder in expressing religious truth by sacred edifices, churches, or temples. We, however, need to watch lest any building should limit our thought of God, as though he could be wholly contained within it; or as though we could put human limitations to his revelations, or to himself.

God permits us to raise temples for him mainly that we may have, carried home to our hearts, the conviction of his permanently dwelling with us. His house is with us; his home is here; he does not come and go; he is with us always.

II. THE DUTY DEVOLVING ON MAN TO FIND FOR GOD AN EARTHLY DWELLING-PLACE. This is not a duty directly enjoined, but one recognized and felt by the sincere and pious soul.

It is like the duty of worship, and follows of necessity upon it. Explain that man cannot satisfy himself with the conception of God as spiritual, and that he wants material help even to realize this. Also the very sense of appropriating God leads to desire to fix him to a house. Illustrate by Genesi 10:17 Show that in all ages this sense of the duty of "localizing" God has influenced men to plant sacred groves, consecrate hill-tops, raise tabernacles or temples, and build—at cost of amazing labour and sacrifice—magnificent churches and cathedrals. Impress the duty of aiding in the erection and maintenance of Divine sanctuaries.

III. THE RELATION BETWEEN SUCH DIVINE EARTHLY DWELLING-PLACES AND THE DWELLINGS OF THE MEN WHO MAKE THEM.

This is David's point. He felt that one ought to match the other; and if there was any "best," that should be for God. Tent was fitting enough while the people were tent-dwellers. But a house was needed now the people dwelt in houses; and a palace, a magnificent house, now the king dwelt in a palace. Illustrate the relations which should now be maintained between the architecture and decorations of our houses and of God's house.

Show what a help to the conception of our kinship with God, and to what we may call the humanity in God, is found in the erection of a house for him. Lead on to show by Paul's teaching that man may be himself the temple of the Holy Ghost.—R.T.

1 Cronache 17:4.-Unfitness for some parts of God's work.

God sent a distinct refusal of David's request by the Prophet Nathan. "Thou shalt not build me an house to dwell in" But this refusal may not be regarded as an act of mere sovereignty; it was based upon the Divine recognition of the unfitness of David as the instrument for this particular work. Much he might do for God, but this he may not do; and the disability even followed upon his very fitness for the other work which God had called him to do.

He was a man of war. His work had been the extending and settling of the new kingdom. But the "man of blood" must give place to the "man of rest," to whom could be more wisely committed the work of building a temple for God. We are here taught that God's work, which he would have done on earth, is divided into pieces; that one piece only is usually committed to the trust of each man; that every man finds he has one such trust, and that all the pieces and parts fit together, and make up one great whole of Divine purpose.

There is a Divine arrangement of the pieces. There is a Divine allotment of the pieces to individuals. And this involves the selection of individuals upon a Divine recognition of particular gifts and endowments. Then a man may be either fitted or unfitted for some positions and for some work; and God will, by his providence, guide each man to the work that he may hopefully do; and no man has occasion to envy the place or work of another man.

I. MAN MAY WISH FOR SPHERES or SERVICE. God does not reproach David for wishing to build the temple. He now says, "Thou didst well that it was in thine heart." It is a good sign that we want to serve; though so often it is only a sign of our restlessness in the work we have, and our foolish fancying that some one else's work is better, or easier, or nobler than our own.

Faithful doing of present duty may be quite consistent with earnest desire to do something else and better, provided it finds expression, as David's did, in patient waiting on God, and earnest prayer for Divine direction.

II. MAN MAY BE UNDER DISABILITIES WHICH HINDER HIM FROM THE SPHERES HE SEEKS. Such disabilities may arise out of natural disposition and character; educational conditions; local circumstances; or, as in David's case, out of the very life-work which may be entrusted to us.

When we remember how actions bear the stamp of the character of those who perform them, and men receive their impressions of the thing itself from the person who does it, we realize how God may properly refuse to permit us to do just the work we may wish to do. We need to satisfy ourselves that God knows both us and our work, and so can fitly match the two together, and keep us from unfitting spheres.

III. THE GREAT SECRET OF OUR DUTY IS THE DOING WELL WHAT WE PLAINLY HAVE TO DO. Forming a very high value of our present trust.

Quite sure that it is the very thing for us; and cherishing the assurance that God makes our work fit into the work that others do, and that the very thing which we would like to have done ourselves, God gets done in his own time and way, and by the agents he pleases. "One planteth, another watereth," and God gives the increase that crowns the union of various labourers and labours.

We may learn:

1. The lesson of submissive obedience to the Divine appointments.

2. The importance of keeping our minds free from all envy of other workers, even of those who seem to he doing the very work which we would like to have done.

3. And to be thankful for the work that is entrusted to us; quick to discern the dignity and importance of it; and supremely anxious that we should be found of God faithful in the doing of it.—R.T.

1 Cronache 17:5, 1 Cronache 17:6.-God's earthly dwelling-place a tabernacle, not a house.

In the Divine reply sent to David it is made an important point that God had hitherto dwelt in a tent, and had expressed no desire for a more permanent form of habitation. As the message is given in 2 Samuele 7:6, God had "walked in a tent and in a tabernacle"; the term "tent" properly indicating an erection of curtains and ropes, and the term "tabernacle" a somewhat more stable structure of boards.

In either case the point of comparison is the movableness of the building God had hitherto used, and the fixity of the one which David now proposed to raise. The verses indicate that permanency in the symbol of the Divine presence is not offered by God, but sought by man. It would seem that there is some peril in the settledness of things—even in the thought of the Divine presence—for sinful man.

His conditions and his associations had better be changing and transitory. Permanence can only belong to that which is "perfect" and "holy." Again and again this reproach has rested on men: "Because they have no changes, therefore they forget God." It may also be shown that elaboration of the external, artistic form and beauty in the house itself has always for man this peril, that it may satisfy him, and take away his thought from that spiritual reality of which it is the expression.

Religious symbols assume a certain amount of religious culture and sensitiveness to the spiritual; if they become of value to us for their own sakes, they are mischievous as was the old brazen serpent, and spiritual reformers may well call them "Nehushtan," worthless brass. None seem to have valued the old tabernacle for its own sake, but in after days men thought the temple sacred, and assumed the peculiar acceptableness of prayer offered within its courts, when the Shechinah glory had passed away from its holy place.

I. A TABERNACLE BETTER REPRESENTED MAN'S BODY THAN A HOUSE COULD DO. See St. Paul's figure in 2 Corinzi 5:1. Illustrate such analogies as these: A tent is frail; easily taken down, and removed; seriously affected by storms, and manifestly decaying swiftly.

II. A TABERNACLE BETTER REPRESENTED MAN'S LIFE. Especially in its lasting but a little while —

"Brief life is here our portion;
Brief sorrow, short-lived care;"

and in its changeableness. The shepherd's tent is set up but for the shelter of a night; journeying on to find fresh pastures, he knows not where he may be on the morrow. So in our life on earth we can seldom gain the security that we may rest. Again and again, so unexpectedly, the moving pillar-cloud bids us be up and away.

III. A TABERNACLE WAS MORE SUGGESTIVE OF DEVINE ADAPTATIONS TO MAN'S CIRCUMSTANCES. As an easily movable thing, it could be where it was most wanted: sometimes in the centre of the camp, while the people tarried in one spot; at other times in the front of the camp, when the people journeyed; and at another time in the midst of the divided Jordan, holding back, as it were, the waters until the people passed over.

Yet in this there was a peril of misuse, for, in their wilfulness, the people sort for the ark to their camp, seeking to make it a mere charm to ensure their victory, and in consequence the symbol of God's presence fell into the hands of the enemy. No one would have thought of taking the ark away from the fixed and permanent temple.

IV. A TABERNACLE WAS LESS LIKELY TO TAKE ATTENTION OFF FROM GOD HIMSELF THAN A HOUSE WAS. For this, which may be the lesson to impress in conclusion, see passage in the introduction to this homily, and also the previous sketch on ver. 1.—R.T.

1 Cronache 17:7.-God's grace magnified in David's history.

Every age of the world and every nation has had its prominent men, its striking instances of Divine endowment and special mission. But we mistake such special cases if we assume that they are intended to absorb our attention, or merely to magnify individuals. They are always designed to be impressive illustrations of great principles which are surely working, though not so manifestly working, in the smaller and the quieter spheres. The" great" is never set before us for its own sake, but always

(1) to show us what "almighty grace can do;" and

(2) to make solemn the possibilities of our smaller and feebler lives.

The mission of all biographies is expressed in two sentences from St. Paul's writings: "They glorified God in me" (Galati 1:24); "For this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on him to life everlasting" (1 Timoteo 1:16). David is set before us as a striking instance of Divine grace overshadowing, guiding, and sanctifying a whole life.

God reminds him in these verses of his "gracious goodness" which had ever rested upon him; and with the remembrance comforts him under the refusal of his request which God judged it necessary to send. In this light the life of David may be reviewed.

I. THE SOVEREIGNTY OF GRACE IN DAVID'S SELECTION. Carefully distinguish between sovereignty and favouritism. There is "no respect of persons" with God. He elects, not upon particular affections for an individual, but upon omniscience of fitness for particular work.

Election is not to privilege but to service, and to privilege through the service. Here, in the case of David, Divine sovereignty is seen in the selection of one who was not at all in men's thoughts, and was indeed in circumstances which seemed to indicate unsuitability. David was the youngest of his family, somewhat despised by his grown-up brothers, and engaged in simple shepherding work among the hills of Judah.

Yet God estimated character, and found in the young shepherd the founder of a kingdom and a dynasty. Illustrate the Divine call of men to be poets, artists, preachers, reformers, and rulers; and show that now, as truly as ever, God calls those he needs to come up out of lowly and unknown places to do his work. And he may have need of us.

II. THE FAITHFULNESS OF GRACE IN DAVID'S PROSPERITY. "Faithful is he who calleth you, who also will do it." To the position to which he was called David in due time attained; because, whenever God bids a man do a thing, he gives the needed grace for the doing. If he tells a man with a helpless hand to "stretch forth his hand," he gives the strength for such stretching forth.

Trace in David's life how all hindrances and difficulties were surely overcome; his "enemies were cut off," his throne established, and his name honoured (1 Cronache 17:8).

III. THE BENEDICTIONS OF GRACE RESTING ON OTHERS FOR DAVID'S SAKE, It is one of the best signs of Divine acceptance of us that others are blessed through us. This exceeding joy our Lord Jesus Christ had. For his life-work of loving service he was "highly exalted." So David was the means of settling the people, introducing all the advantages of order and good government, and restoring to full vigour the worshipping side of the national religious life.

IV. THE CONTINUANCE OF GRACE OF DAVID'S DESCENDANTS. The man who lives in the grace of God himself may be sure that not only God's grace will abide when he is gone, but that the grace will still use his influence and example, as agency, for the blessing of the children for a long while to come (1 Cronache 17:10). Apply to that exceeding great grace which is manifested in our personal redemption. That grace, we may be sure, will cover and hallow all our lives, and all our children's lives, even as it did the life of David, and the story of his descendants.—R.T.

1 Cronache 17:11.-The purposes of God concerting Solomon.

In the Divine communication made to David through the Prophet Nathan, there is a tone of very tender consideration, and an evident desire to solace and comfort the aged servant of God, whose request it was found necessary to refuse. In one way the desire of his heart could be met. He should have an immortality in his descendants and in his dynasty. He should live on in his son, and accomplish even his purpose concerning the temple.

And he may have, before he dies, the comforting assurance that God's purposes were set upon his son, and the Divine favour would overshadow his reign. Those gracious Divine purposes are indicated in these verses. Man's brief life on the earth, which so seldom permits him to accomplish any great thing, would be very painful to him were it not for the hope he cherishes that he will live on in his children, and by them his great life-work may win completion.

We cannot bear to think that death cuts off our influence and spoils our work. Man can scarcely say a thing that hurts him more in the saying than this, "My purposes are broken off." What is called fame may be won by but the few among even good men; but every true-hearted and earnest servant of God may be sure that his personal impress is an abiding one; it will get its continuance in those who have known him and live after him; his spirit, his principles, his witness, even in measure his experience will be still working.

Philips Brooks well says, "No man or woman of the humblest sort can really be strong, gentle, pure, and good, without the world being the better for it, without somebody being helped and comforted by the very existence of that goodness." Illustrate how a man lives on in a book he has written, or a building he has raised. So a man lives on, oftentimes, in the son who takes up his work. David really lived on in Solomon, and did, in fact, build the temple, seeing that Solomon used the materials he had gathered, and carried out the plans which he had arranged.

It is interesting to notice what in the temple which was actually reared was due to the genius and consecration of David, and what in it bore the personal stamp of Solomon. "The design fixed upon indicates fully the spirit of the times and of the king. A general relation to the older tabernacle must be carefully preserved—the outline of the form, the proportions, and the principal division of the building into holy place and most holy must be continued; but where Moses permitted ornamentation and decoration it was developed, and almost carried to an extravagant extent.

" In view of God's unfolding to David his purposes concerning Solomon, we may learn that it is full of comfort to the man who is passing away from earth to be assured that his son will virtually have —

I. HIS WORK TO DO; at least, in its more prominent and important aspects. Certainly his work in the large sense of living for God, and doing his will.

II. That he will have, if he seeks it, the same GRACE FOR THE DOING. God's years are throughout all generations, and will give our children the joy and help of the same fatherly relations that he has given us (1 Cronache 17:13).

It may be shown that, still, saints pass away from earth, made willing to leave their life-work incomplete, and their most cherished desires unfulfilled, and restfully saying in their hearts, "God's grace remains, though I pass away. That grace is working on, and working out, the great purpose, and will surely raise up other agencies." David may die, but he may know this—the temple will be built; the kingdom he had founded shall be secured, and even for him the veil shall be uplifted, and he shall see the glory of this Divine purpose. In a high and spiritual sense David's kingdom shall, in his greater Son, be established for ever and ever.—R.T.

1 Cronache 17:16.-The humbling influence of the Divine goodness.

Precisely the position and the attitude of David we cannot with certainty explain. The expression came indicates that he left his palace and crossed over within the tabernacle precincts. But we have no means of knowing whether he sat in the court facing the sacred tent, or whether he was permitted to go within the sacred curtains, and face the entrance to the holy of holies, where the ark was.

It is possible that the king may have claimed priestly rights so far as to enter the holy place. His attitude is explained by some knowledge of Oriental customs. "One of the postures by which a person testifies his respect for a superior is by sitting upon his heels, which is considered as a token of great humility." The sitting was really half-sitting and half-kneeling, so as to rest the body upon the heels.

The Talmudists say (but apparently only on the authority of this passage) that none may pray sitting except only the kings of the house of David. But we fix attention on the spirit in which David responded to the very gracious message which God sent to him, and in his spirit we find an example well worthy of our imitation. God's goodness brought home to him a sense of his own unworthiness, and filled him with wonder that he should be made such a monument of mercy. The goodness of God humbles true hearts much more than does his frown. Its right work is to "lead us to repentance." The following points are suggested by this example: —

I. WITH GOD FAR OFF, MAN MAY GROW PROUD. He can then see nothing but his own doings.

II. WITH GOD NEAR, MAN BOWS IN REVERENT AWE, as is seen in Abraham, Moses, Job, Isaiah, and St. John.

III. GOD SPEAKING WORDS OF GRACE HUMBLES MAN INTO PENITENCE AND HUMILITY. Gifts are always humbling, because they awaken the sense of desert. So Divine gifts are ever most humbling.—R.T.

1 Cronache 17:20, 1 Cronache 17:21.-The uniqueness of the Divine dealings.

David saw plainly a troth which seems equally plain to us from the records given in the Scriptures, that God's ways of dealing with the nation of Israel had been throughout singular, unique, and surprisingly gracious. A few illustrative instances from the history may be given. But this is precisely the impression which each one of us receives upon a review of our own lives. The Divine dealings with us seem, in the preciseness of their adaptations, and the tenderness of their grace, quite unique; and it seems, to the sincere heart, that nobody can sing just such a thankful, happy song as he can. Now on earth, and much more yonder, we shall adore that special grace which is so manifest in our individual lives.

I. DIVINE RAPPORTI SONO SEMPRE LA STESSA . «Oggi si fa molto per l'uniformità e l'assoluto funzionamento della legge nelle sfere fisiche. Ma possiamo più che eguagliare la verità con i nostri insegnamenti che rispettano l'uniformità e l'assoluto funzionamento della legge nelle sfere morale e spirituale.

Il peccato porta sempre le sue conseguenze. Le influenze personali sugli altri possono essere assicurate rigorosamente come le leggi della natura. San Paolo afferma con audacia che «ciò che l'uomo semina, anche mieterà». Le forze che Dio esercita sugli uomini sono sempre le stesse. Non c'è che un vangelo per la redenzione dell'uomo. Nessuno può venire a Dio se non attraverso la penitenza, la fede e la preghiera. La verità può essere applicata alle più piccole condizioni e circostanze della vita.

Non c'è niente di nuovo nelle circostanze, e Dio ci tratterà in esse esattamente come ha trattato i nostri padri. A causa di questa uniformità dei rapporti divini nelle sfere morali, possiamo usare le esperienze dei padri ed essere avvertiti, incoraggiati o insegnati dai documenti lasciati dalle loro storie di vita e dai rapporti divini con loro. Nessun uomo di mente retta desidererebbe mai alcuna deviazione dai principi o dalle pratiche eterne per il suo bene.

Preferirebbe semplicemente essere nell'ordine divino , entro le condizioni e le disposizioni della legge divina infinitamente saggia e infinitamente buona. Abbiamo bisogno di insistere su questo punto, perché il fanatismo ha spesso supposto che Dio si allontani dalle sue leggi per trattare in modo speciale gli individui favoriti. C'è un senso in cui i rapporti divini sono speciali, ma è della massima importanza che otteniamo prima di tutto, e fermamente, la verità che le vie di Dio sono ordinate e regolari, fisse e inalterabili, perché stabilite nell'infinita saggezza divina .

Può essere necessario qui affrontare l'idea di un miracolo. Si può dire: "Dio non fa miracoli? E non li ha fatti per gli individui?" Stiamo venendo più chiaramente a vedere che un miracolo non è una violazione della legge, ma solo una modifica dell'insieme della legge, resa comprensibile dall'uomo. Quindi la legge della vendemmia di Dio è che le viti producono uva, l'apprensione dell'uomo della legge è che le viti producono uva in così tanti mesi.

Il miracolo di Cristo ci mostra che la legge del tempo dell'uomo non è parte essenziale della legge; la vendemmia può arrivare in quello che l'uomo chiama un momento. I miracoli di Cristo non hanno contravvenuto alle leggi, se le leggi sono state alleggerite dalle aggiunte dell'uomo ad esse.

II. DIVINE RAPPORTI DIVENTA UNICO DA ADATTAMENTO ALLA DEL INDIVIDUALE . Non dobbiamo mai concepire il diritto come se operasse distinto dal Legislatore. Non è come un "atto del parlamento", che viene approvato e poi lasciato libero di operare.

Il diritto, in senso proprio, è la condizione su cui agisce il Legislatore. E Dio agisce come un Padre, con speciale conoscenza e cura di ogni individuo, e il dovuto adeguamento di diritto ad ogni caso Io sono individuo a me stesso; individuale e unico. E posso avere la fiducia che Dio si occuperà di me proprio come se nessun altro essere vissuto. L'uniformità della legge morale ha questa qualifica sublime: "Il Signore conosce quelli che sono suoi".—RT

1 Cronache 17:22-13 . - L'eternità del regno di Davide.

Sembra abbastanza evidente che il termine "per sempre" è usato nella Scrittura come una figura retorica, e che porta a desiderare diversi suggerimenti distinti. È una condizione del pensiero umano che dobbiamo mettere le cose nell'ordine del tempo; ed è normale per noi stimare il valore delle cose in base al tempo che dureranno. Le parole "eterno" e "per sempre" e "per sempre " stanno spesso per una lunga continuazione.

Le montagne che sopravvivono alle generazioni sono chiamate "colline eterne". Canaan fu data a Israele come "possesso eterno". Quindi ecco, in questi versetti, Dio promette a Davide un trono, un regno eterno, una posterità che non si estinguerà mai; e la prima idea che dovremmo allegare alla promessa è che l'impero di Davide e dei suoi discendenti dovrebbe essere di lunga durata e di carattere stabile.

È un'ulteriore verità, incarnata nell'espressione, che il regno materiale di Davide dovrebbe passare gradualmente nel regno spirituale del Figlio maggiore di Davide, e che in lui dovrebbe essere stabilita quella teocrazia spirituale che potrebbe essere e dovrebbe essere , assolutamente eterno, duraturo finché ci dovrebbe essere un Dio da governare e creature di Dio da governare. Prendendo il termine dell'Antico Testamento "per sempre", possiamo vedere quali pensieri sono correttamente suggeriti da esso e considerarli nel loro ordine progressivo.

I. "Per sempre" significa DURARE ATTRAVERSO MOLTE GENERAZIONI . All'idea di "durata della vita" corrisponde l'idea di "continuazione e permanenza della dinastia". Vivere a lungo era, per la mente ebraica, la ricompensa diretta della virtù, un segno del riconoscimento divino della bontà personale. E così il pio re che fondò un regno passò il pensiero alla vita della sua razza.

Il suo prolungarsi attraverso molte generazioni sarebbe la prova del favore e dell'accettazione divini che riposano su di esso. Mostra come lo scrittore di un libro cerca la fama nella continuità della sua influenza. Il ricco, oggigiorno, spera di fondare una famiglia che sopravviva alle generazioni. E questo desiderio di permanenza dell'influenza si trova, in varie misure, nell'influenzare tutti gli uomini. Così ancora Dio può prometterci che una vita nobile e un'opera fedele devono portare il marchio "eterno". In questo primo senso l'uomo buono non muore mai; sulla terra si può dire che viva "per sempre". David vive ancora oggi. Influenza gli uomini ora, governa i cuori e le vite, più veramente che mai.

II. "Per sempre" mezzi SOTTO cambiato FORME CHE DURANO ATTRAVERSO TUTTI UMANE GENERAZIONI . Dobbiamo trovare qual è l' essenza stessa del regno di Davide, perché la nozione della sua eternità può essere applicata correttamente solo a questo. L'essenza è questa: il dominio immediato di Dio sugli uomini attraverso l'amministrazione dell'uomo.

Il regno di Davide era questo: la teocrazia praticamente se ne rendeva conto. Allora tutto ciò che apparteneva alla mera forma e ordine umani può cambiare per soddisfare le esigenze delle ere mutevoli; l'essenza sarebbe rimasta, e poco a poco sarebbe apparsa nella teocrazia della Chiesa, nell'amministrazione dell'Eccelso Uomo Cristo Gesù. Ora siamo membri del regno eterno di Davide; poiché il regno di Cristo è essenzialmente di Davide. Nel suo principio centrale — il suo principio spirituale — delle relazioni governative dirette con Geova, il regno di Davide deve durare assolutamente per sempre.

III. "Per sempre", ha questa limitation- IN SUA TERRENA MODULO IT IS A CARICO SU L'ALLEGIANCE DI DAVID 'S DISCENDENTI A LA SPIRITUALE PRINCIPIO .

Per quanto riguarda le loro caratteristiche terrene, le promesse di Dio sono sempre condizionate. E la condizione è sempre la stessa. È lealtà , piena lealtà, il servizio obbediente dei sinceri. Davide imprimeva ansiosamente questo punto a suo figlio Salomone ( 1 Cronache 28:9 , 1 Cronache 28:10 ).

Elaborate ancora le condizioni della perpetuità . "Chi fa la volontà di Dio rimane in eterno". E mostra qual è la certezza del nostro "per sempre" terreno e del nostro celeste. Noi vivremo qui , vivremo laggiù , in ciò che siamo stati per Dio e abbiamo fatto per lui, nella sua grazia e forza.-RT

1 Cronache 17:24 .-Il rapporto di Dio con il suo popolo. I. Il rapporto che Dio ha con il suo popolo.

1 . Li ha scelti dal mondo, che giace nella malvagità.

2 . Si è donato a loro in un modo particolare.

3 . Egli confessa quella relazione con loro prima dell'intero universo.

II. Chiedi cosa, in base a tale relazione, possiamo aspettarci dalle sue mani.

1. The care of his providence.

2. The communication of his grace.

3. The manifestations of his love.

4. The possession of his glory.

III. What, under that relation, he is entitled to expect from us.

1. That we "be a people to him."

2. That we give ourselves to him, as he has given himself to us.

Conclude with two proposals:

1. That we, at this very hour, accept Jehovah as our God.

2. That we now consecrate ourselves to him as his people (Revelation C. Simeon, M.A.).—R.T.

1 Cronache 17:26.-The faithful Promiser.

David pleads before God the fact of his having promised; he reminds God of his own Word. But he does more than this. He testifies his perfect confidence that the promise will be fulfilled because of what God's. "Thou, Lord, art God"—there is his rest. It is much to have received a gracious promise, but it is much more to have, and to trust, a "faithful Promiser." The promises help and comfort us; but we want to rise above even the promises, and find the "eternal life," and deep "heart-rest" of knowing God, and being able to say to him, "Now, Lord, thou art God."

I. THE VALUE OF A PROMISE DEPENDS UPON THE PROMISE-MAKER, This may be efficiently illustrated from our ordinary life-associations. Some men's promises we never heed, never depend upon, because we know them, and know that they promise hastily or thoughtlessly; or they have formed the habit of getting out of seeming difficulties by a promise which puts off the evil day.

(This tradesmen too often do.) Other men's promises we implicitly trust, because we know them, and know that they count promises to be sacred, and only fail to keep them by some unexpected disabilities, or some physical impossibilities. It may be shown that the value of a promise does not depend on its subject or on its form; it would be no surer if confirmed with the most terrible oaths.

Dipende prima dal carattere, e poi dall'abilità, di chi lo fa; e noi indaghiamo su di lui sia che può eseguire e lo eseguirà? La nostra fiducia o meno è in lui ; e si può dimostrare che la fiducia riposa molto più sul suo carattere , che è l'essenziale, che sulla sua mera abilità , che è l'accidentale.

Non ci preoccupiamo mai veramente di promesse il cui adempimento può impedire le circostanze. Sentiamo l'amarezza delle promesse non mantenute quando il fallimento rivela la volontà debole, o il carattere malsano di coloro in cui ci siamo fidati. "Non confidate nei principi, né nel figlio dell'uomo, nel quale non c'è aiuto".

II. DIO 'S PROMESSE . GAIN L'INFINITE VALORE DI ESSERE DA DEL DIVINO PROMESSA - MAKER . Questo è il punto di certezza di Davide, "Tu sei Dio", e tu "hai promesso", quindi nella tua promessa ripongo assoluta e perfetta fiducia. E ciò che è raccolto in questa espressione semplice ma comprensiva, "Tu sei Dio" I

1 . "Tu sei Dio" che è stato fedele. Così testimoniano i santi di tutti i tempi. Quindi David stesso poteva sia sentire che dire.

2 . "Tu sei Dio", e come Dio devi essere fedele. Mostra ciò che è necessariamente incluso nell'idea stessa di Dio, e che la fedeltà è assolutamente essenziale. Se potessimo mostrare una promessa divina infranta, detronizzaremmo Dio e lo faremmo assumere il rango di un uomo fallibile. "Ha parlato e non lo farà?"

3 . Possiamo avanzare in una regione più alta e dire: "Tu sei Dio" che , dando Cristo , ha mantenuto la grande promessa in modo tale da assicurare tutte le altre promesse. San Paolo argomenta con forza: "Colui che non ha risparmiato il proprio Figlio, ma lo ha consegnato per tutti noi, come non ci avrà anche donato gratuitamente con lui tutte le cose?" ( Romani 8:32 ).

Allora possiamo esporre come le promesse di Dio coprono e santificano tutta la nostra vita terrena, adattandosi in modo preciso a tutte le nostre circostanze e necessità infinitamente diverse. E così possiamo camminare e lavorare nella gioia leggera e allegra di questa fiducia: tutti sono degni di fiducia; tutti otterranno un adempimento saggio e grazioso, poiché "è fedele colui che ha promesso", e parla con calma sul tumulto della nostra vita, dicendo: "Stai calmo e sappi che io sono Dio". — RT

1 Cronache 17:27 .-La beatitudine delle benedizioni di Dio.

Davide mette il suo desiderio e la sua preghiera nell'unica parola espressiva "benedici", e questo perché ha una tale piena apprensione di ciò che la benedizione di Dio è per il suo popolo. " Poiché tu benedici, o Signore, e sarà benedetto per sempre". Gli uomini chiedono il summum bonum. Davide lo trova nell'arricchimento e nel compimento della divina bontà. "La benedizione del Signore arricchisce". Come recita il versetto su cui ci 2 Samuele 7:29 in 2 Samuele 7:29 , "Con la tua benedizione sia benedetta per sempre la casa del tuo servo.

"La parola " benedire " è usata con grande frequenza nell'Antico Testamento, ed evidentemente con una varietà di significati. È difficile fissare una definizione del termine che esprima l'idea essenziale che sta alla base della diversità delle sue forme. la distinzione, tuttavia, è fatta in Salmi 145:10 , "Tutte le tue opere ti loderanno , o Signore; e i tuoi santi ti benediranno .

" Da questa scelta di termini diversi possiamo apprendere che "benedire" porta l'idea dell'agente intelligente che conosce e ama l'oggetto con cui ha a che fare, e cerca gli adattamenti graziosi al sentimento così come al bisogno. Se i santi benedicono Dio , significa che comprendono in modo intelligente e amorevole la bontà delle sue azioni ed esprimono i loro sentimenti di amore grato.

Se Dio benedice i santi, significa che considera con intelligenza le loro condizioni, e trova e adatta la grazia proprio ai loro bisogni; e che tutto ciò che fa per loro risulta essere per il loro bene supremo. Siamo arrivati ​​a usare il termine senza la dovuta considerazione e come mera formalità. Spesso nasconde il fatto che non abbiamo petizioni precise da presentare; e così ricadiamo nella preghiera generale per la benedizione.

Saremmo posti in estrema difficoltà, se Dio, in risposta alla nostra preghiera di benedizione, dicesse: "Dì esattamente ciò che vuoi. Traduci la tua parola. Usa termini precisi. Chiedi proprio le cose che ti stringono il cuore. Perché la mia benedizione è questa: 'la fornitura di tutti i tuoi bisogni dalle mie ricchezze in gloria'". Potrebbe essere bene mostrare ulteriormente quale sarebbe la benedizione di Dio per una casa reale o dinastia, e per una nazione o popolo, notando lo speciale caratteristiche di quella benedizione applicata alla casa e al regno di Davide.

I. " BENEDIZIONE " STA PER TUTTI I TIPI DI VERO BENE, senza azzardare a specificarne alcuno. Può essere opportunamente usato nella preghiera quando non abbiamo desideri specifici e vogliamo solo correre all'ombra della bontà di Dio. E può essere usato quando siamo in difficoltà, e non sappiamo nemmeno cosa dovremmo chiedere. A volte abbiamo paura di chiedere in modo definitivo per paura di chiedere male; e poi possiamo lasciare la forma della risposta a Dio, chiedendogli solo di benedire.

II. " BLESS " GETTA LA MATERIA INTERAMENTE TORNA SU LA PERSONA DA CUI LA BUONA VIENE CHIESTO . Confronta il grido di Esaù: "Benedicimi, padre mio!" Non sapeva dire cosa chiedere, ma lasciò la faccenda a suo padre, e con piena fiducia nell'amore paterno.

Quindi per noi chiedere a Dio di benedirci dovrebbe essere l'espressione della nostra piena sottomissione e totale abbandono alla sua saggezza e grazia nel fissare la forma che il bene assumerà; così può essere, e dovrebbe essere, un'espressione appropriata del giusto atteggiamento e spirito del popolo di Dio, che affida a lui tutta la questione del suo bene temporale e spirituale e non sembra nemmeno comandargli. Abbastanza perché tutti i veri cuori preghino con Davide: "Ti piaccia di benedirci", "perché con la tua benedizione sarà benedetta per sempre la casa del tuo servo".

III. LE BENEDIZIONI CHE DIO reperti , PER COLORO CHE COSI COMPLETAMENTE TRUST LUI , DEVE FARE LORO INFINITAMENTE BEATO .

Le cose che Dio invia li renderanno benedetti, e la loro graziosa influenza morale su tali destinatari li renderà una doppia benedizione. I miracoli di guarigione di Cristo erano benedizioni divine, e i guariti erano doppiamente benedetti, nel corpo e nell'anima. I doni e le provvidenze di Dio ora diventano doppie benedizioni; ordinano e santificano le nostre vite; aiutano ad incontrarci per "l'eredità dei santi nella luce". Dio benedice ancora con le benedizioni eterne. —RT