1 Chronicles 17:27

Now therefore let it please thee to bless the house of thy servant, that it may be before thee for ever: for thou blessest, O LORD, and it shall be blessed for ever.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(27) Now therefore let it please thee.—Rather, and now Thou hast willed to bless. Samuel: “and now be willing, and bless.”

For thou blessest, O Lord.—For Thou, Jehovah, hast blessed. Samuel is, as usual, fuller: “For thou, my Lord Jehovah, hast spoken [promised], and in virtue of thy blessing thy servant’s house shall be blessed for ever.” Numbers 22:6 illustrates our text.

Benson Commentary

1 Chronicles 17:27. Let it please thee to bless the house of thy servant — He is therefore encouraged to ask a blessing because God had intimated to him that he had blessings in store for him and his family; thou blessest, O Lord — And therefore unto thee shall all flesh come for a blessing: unto thee do I come for the blessing promised to me. And he is therefore earnest for the blessing, because those whom God blesseth are truly and eternally blessed. Thou blessest, and it shall be blessed — Men can but beg the blessing, it is God that commands it; what he designs, he effects; what he promises, he performs; saying and doing are not two things with him. Nay, it shall be blessed for ever — His blessings shall not be revoked from the faithful, and the benefits conferred by them are such as will survive time and days. David’s prayer concludes as God’s promise did, (1 Chronicles 17:14,) with that which is for ever. God’s word looks at things eternal, and so should our desires and hopes.

Matthew Henry's Concise Commentary

17:1-27 David's purposes; God's gracious promises. - This chapter is the same as 2Sa 7. See what is there said upon it. It is very observable that what in Samuel is said to be, for thy word's sake, is here said to be, "for thy servant's sake," ver. 19. Jesus Christ is both the Word of God, Re 19:13, and the Servant of God, Isa 42:1; and it is for his sake, upon account of his mediation, that the promises are made good to all believers; it is in him, that they are yea and amen. For His sake it is done, for his sake it is made known; to him we owe all this greatness, from him we are to expect all these great things. They are the unsearchable riches of Christ, which, if by faith we see in themselves, and see in the Lord Jesus, we cannot but magnify as the only true greatness, and speak honourably of them. For this blessedness may we look amidst the trials of life, and when we feel the hand of death upon us; and seek it for our children after us.

Barnes' Notes on the Bible

The marginal rendering is preferable.

Jamieson-Fausset-Brown Bible Commentary

16. David the king … sat before the Lord, and said—(See on [386]2Sa 7:18).

Matthew Poole's Commentary

No text from Poole on this verse.

Gill's Exposition of the Entire Bible

See Chapter Introduction

Geneva Study Bible

Now therefore let it please thee to bless the house of thy servant, that it may be before thee for ever: for thou blessest, O LORD, and it shall be blessed for ever.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

27. now therefore let it please thee … that it may be … it shall be blessed] R.V. and now it hath pleased thee … that it may continue … it is blessed.

thou blessest, O Lord, and it shall be blessed] 2 Samuel 7:29, thou, O Lard God, hast spoken it; and with thy blessing let the house of thy servant be blessed for ever.

Pulpit Commentary

Verse 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. Psalm 2:6-12).



1 Chronicles 17:27

Keil and Delitzsch Biblical Commentary on the Old Testament

The combining of ונוראות גּדלּות with שׁם לך לשׂוּם as one sentence, "to make Thee a name with great and fearful deeds," is made clearer in 2nd Samuel by the interpolation of לכם ולעשׂות, "and for you doing great and fearful things." This explanation, however, does not justify us in supposing that ולעשׂות has been dropped out of the Chronicle. The words ונוראות גּדלּות are either to be subordinated in a loose connection to the clause, to define the way in which God has made Himself a name (cf. Ew. 283), or connected with שׂוּם in a pregnant sense: "to make Thee a name, (doing) great and fearful things." But, on the other hand, the converse expression in Samuel, "fearful things for Thy land, before Thy people which Thou redeemedst to Thee from Egypt (from) the nations and their gods," is explained in Chronicles by the interpolation of לגרשׁ: "fearful things, to drive out before Thy people, which ... nations." The divergences cannot be explained by the hypothesis that both texts are mutilated, as is sufficiently shown by the contradictions into which Thenius and Bertheau have fallen in their attempts so to explain them.

All the remaining divergences of one text from the other are only variations of the expression, such as involuntarily arise in the endeavour to give a clear and intelligible narrative, without making a literal copy of the authority made use of. Among these we include even להתפּלּל עבדּך מצא, "Thy servant hath found to pray" (1 Chr. , as compared with להתפּלּל את־לבּו עבדּך מצא, "Thy servant hath found his heart," i.e., found courage, to pray (2 Samuel 7:28); where it is impossible to decide whether the author of the books of Samuel has added את־לבּו as an explanation, or the author of the Chronicle has omitted it because the phrase "to find his heart" occurs only in this single passage of the Old Testament. להת עבדּך מצא signifies, Thy servant has reached the point of directing this prayer to Thee.