TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Chronicles 29:10–22. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here,
I.The solemn address which David made to God upon occasion of the noble subscriptions of the princes towards the building of the temple (Ch1 29:10): Wherefore David blessed the Lord, not only alone in his closet, but before all the congregation. This I expected when we read (Ch1 29:9) that David rejoiced with great joy; for such a devout man as he would no doubt make that the matter of his thanksgiving which was so much the matter of his rejoicing. He that looked round with comfort would certainly look up with praise. David was now old and looked upon himself as near his end; and it well becomes aged saints, and dying saints, to have their hearts much enlarged in praise and thanksgiving. This will silence their complaints of their bodily infirmities, and help to make the prospect of death itself less gloomy. David's psalms, toward the latter end of the book, are most of them psalms of praise. The nearer we come to the world of everlasting praise the more we should speak the language and do the work of that world. In this address,
1.He adores God, and ascribes glory to him as the God of Israel, blessed for ever and ever. Our Lord's prayer ends with a doxology much like this which David here begins with - for thine is the kingdom, the power, and the glory. This is properly praising God - with holy awe and reverence, and agreeable affection, acknowledging,
(1.)His infinite perfections; not only that he is great, powerful, glorious, etc., but that his is the greatness, power, and glory, that is, he has them in and of himself, Ch1 29:11. He is the fountain and centre of every thing that is bright and blessed. All that we can, in our most exalted praises, attribute to him he has an unquestionable title to. His is the greatness; his greatness is immense and incomprehensible; and all others are little, are nothing, in comparison of him. His is the power, and it is almighty and irresistible; power belongs to him, and all the power of all the creatures is derived from him and depends upon him. His is the glory; for his glory is his own end and the end of the whole creation. All the glory we can give him with our hearts, lips, and lives, comes infinitely short of what is his due. His is the victory; he transcends and surpasses all, and is able to conquer and subdue all things to himself; and his victories are incontestable and uncontrollable. And his is the majesty, real and personal; with him is terrible majesty, inexpressible and inconceivable.
(2.)His sovereign dominion, as rightful owner and possessor of all: "All that is in the heaven, and in the earth, is thine, and at thy disposal, by the indisputable right of creation, and as supreme ruler and commander of all: thine is the kingdom, and all kings are thy subjects; for thou art head, and art to be exalted and worshipped as head above all." (3.) His universal influence and agency. All that are rich and honourable among the children of men have their riches and honours from God. This acknowledgment he would have the princes take notice of and join in, that they might not think they had merited any thing of God by their generosity; for from God they had their riches and honour, and what they had returned to him was but a small part of what they had received from him. Whoever are great among men, it is God's hand that makes them so; and, whatever strength we have, it is God that gives it to us, as the God of Israel our father, Ch1 29:10. Psa 68:35.
2.He acknowledges with thankfulness the grace of God enabling them to contribute so cheerfully towards the building of the temple (Ch1 29:13, Ch1 29:14): Now therefore, our God, we thank thee. Note, The more we do for God the more we are indebted to him for the honour of being employed in his service, and for grace enabling us, in any measure, to serve him. Does he therefore thank that servant? Luk 17:9. No: but that servant has a great deal of reason to thank him. He thanks God that they were able to offer so willingly. Note,
(1.)It is a great instance of the power of God's grace in us to be able to do the work of God willingly. He works both to will and to do; and it is in the day of his power that his people are made willing, Psa 110:3.
(2.)We must give God all the glory of all the good that is at any time done by ourselves or others. Our own good works must not be the matter of our pride, nor the good works of others the matter of our flattery, but both the matter of our praise; for certainly it is the greatest honour and pleasure in the world faithfully to serve God.
3.He speaks very humbly of himself, and his people, and the offerings they had now presented to God.
(1.)For himself, and those that joined with him, though they were princes, he wondered that God should take such notice of them and do so much for them (Ch1 29:14): Who am I, and what is my people? David was the most honourable person, and Israel the most honourable person, then in the world; yet thus does he speak of himself and them, as unworthy the divine cognizance and favour. David now looks very great, presiding in an august assembly, appointing his successor, and making a noble present to the honour of God; and yet he is little and low in his own eyes: Who am I, O Lord? for (Ch1 29:15) we are strangers before thee, and sojourners, poor despicable creatures. Angels in heaven are at home there; saints on earth are but strangers here: Our days on the earth are as a shadow. David's days had as much of substance in them as most men's; for he was a great man, a good man, a useful man, and now an old man, one that lived long and lived to good purpose: and yet he puts himself not only into the number, but in the front, of those who must acknowledge that their days on the earth are as a shadow, which intimates that our life is a vain life, a dark life, a transient life, and a life that will have its periods either in perfect light or perfect darkness. The next words explain it: There is no abiding, Heb. no expectation. We cannot expect any great matters from it, nor can we expect any long continuance of it. This is mentioned here as that which forbids us to boast of the service we do to God. Alas! it is confined to a scantling of time, it is the service of a frail and short life, and therefore what can we pretend to merit by it?
(2.)As to their offerings, Lord, says he, of thy own have we given thee (Ch1 29:14), and again (Ch1 29:16), It cometh of thy hand, and is all thy own. "We have it from thee as a free gift, and therefore are bound to use it for thee; and what we present to thee is but rent or interest from thy own." "In like manner" (says bishop Patrick) "we ought to acknowledge God in all spiritual things, referring every good thought, good purpose, good work, to his grace, from whom we receive it." Let him that glories therefore glory in the Lord.
4.He appeals to God concerning his own sincerity in what he did, Ch1 29:17. It is a great satisfaction to a good man to think that God tries the heart and has pleasure in uprightness, that, whoever may misinterpret or contemn it, he is acquainted with and approves of the way of the righteous. It was David's comfort that God knew with what pleasure he both offered his own and saw the people's offering. He was neither proud of his own good work nor envious of the good works of others.
5.He prays to God both for the people and for Solomon, that both might hold on as they began. In this prayer he addresses God as the God of Abraham, Isaac, and Jacob, a God in covenant with them and with us for their sakes. Lord, give us grace to make good our part of the covenant, that we may not forfeit the benefit of it. Or thus: they were kept in their integrity by the grace of God establishing their way; let the same grace that was sufficient for them be so for us. (1.) For the people he prays (Ch1 29:18) that what good God had put into their minds he would always keep there, that they might never be worse than they were now, might never lose the convictions they were now under, nor cool in their affections to the house of God, but always have the same thoughts of things as they now seemed to have. Great consequences depend upon what is innermost, and what uppermost, in the imagination of the thoughts of our heart, what we aim at and what we love to think of. If any good have got possession of our hearts, or the hearts of our friends, it is good by prayer to commit the custody of it to the grace of God: "Lord, keep it there, keep it for ever there. David has prepared materials for the temple; but, Lord, do thou prepare their hearts for such a privilege;" establish their hearts, so the margin. "Confirm their resolutions. They are in a good mind; keep them so when I am gone, them and theirs for ever." (2.) For Solomon he prays (Ch1 29:19), Give him a perfect heart. He had charged him (Ch1 28:9) to serve God with a perfect heart; now here he prays to God to give him such a heart. He does not pray, "Lord, make him a rich man, a great man, a learned man;" but, "Lord, make him an honest man;" for that is better than all. "Lord, give him a perfect heart, not only in general to keep thy commandments, but in particular to build the palace, that he may do that service with a single eye." Yet his building the house would not prove him to have a perfect heart unless he made conscience of keeping God's commandments. It is not helping to build churches that will save us if we live in disobedience to God's law.
II.The cheerful concurrence of this great assembly in this great solemnity.
1.They joined with David in the adoration of God. When he had done his prayer he called to them to testify their concurrence (Now bless the Lord your God, Ch1 29:20), which accordingly they did, by bowing down their heads, a gesture of adoration. Whoever is the mouth of the congregation, those only have the benefit who join with him, not by bowing down the head so much as by lifting up the soul.
2.They paid their respects to the king, looking upon him as an instrument in God's hand of much good to them; and, in honouring him, they honoured God.
3.The next day they offered abundance of sacrifices to God (Ch1 29:21), both burnt-offerings, which were wholly consumed, and peace-offerings, which the offerer had the greatest part of to himself. Hereby they testified a generous gratitude to God for the good posture their public affairs were in, though David was going the way of all the earth.
4.They feasted and rejoiced before God, Ch1 29:22. In token of their joy in God, and communion with him, they feasted upon their peace-offerings in a religious manner before the Lord. What had been offered to God they feasted upon, by which was intimated to them that they should be never the poorer for their late liberal contributions to the service of the temple; they themselves should feast upon the comfort of it.
5.They made Solomon king the second time. He having been before anointed in haste, upon occasion of Adonijah's rebellion, it was thought fit to repeat the ceremony, for the greater satisfaction of the people. They anointed him to the Lord. Magistrates must look upon themselves as set apart for God, to be his ministers, and must rule accordingly in the fear of God. Zadok also was anointed to be priest in the room of Abiathar, who had lately forfeited his honour. Happy art thou, O Israel! under such a prince and such a pontiff.
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Summary
In 1 Chronicles 29:15, King David, amidst a grand national effort to prepare for the Temple's construction, offers a profound theological reflection on the transient nature of human existence and the enduring sovereignty of God. This verse serves as a humble acknowledgment that despite their immense earthly achievements and generous contributions, humanity's time on earth is fleeting and impermanent, akin to a passing shadow, contrasting sharply with the eternal, abiding presence of the Almighty. It underscores a foundational biblical truth: all human endeavors and lives are temporary before an eternal God, fostering humility and an eternal perspective.
Context
Literary Context
This verse is embedded within David's magnificent prayer of thanksgiving and blessing to God, recorded in 1 Chronicles 29. The chapter details David's final preparations for the Temple, which his son Solomon would ultimately build. David, having gathered immense wealth and resources, encouraged the people to give willingly for this sacred project, and they responded with overwhelming generosity. In his prayer, David attributes all glory, power, and provision to God, explicitly stating in 1 Chronicles 29:14 that "all things come from You, and from Your own hand we have given You." It is within this context of unparalleled earthly achievement and spiritual fervor that David shifts focus, reminding both himself and the people of their inherent mortality and the brevity of human life. This perspective serves to temper pride, underscore humility, and redirect their ultimate hope and dependence entirely upon God, even as they engage in a monumental project for His glory.
Historical & Cultural Context
The setting is the culmination of David's reign, a period of relative peace and prosperity for Israel, preparing for the construction of the central place of worship, the Temple in Jerusalem. The concepts of "strangers" (Hebrew: ger) and "sojourners" (Hebrew: toshab) were deeply rooted in Israel's historical experience. Their patriarch Abraham was a sojourner in the land promised to him (Genesis 23:4), and the entire nation experienced a long period of sojourning in Egypt and the wilderness before entering the Promised Land. This historical memory instilled a consciousness that even in their own land, their ultimate ownership and security rested with God, who was the true owner of the land (Leviticus 25:23). Culturally, life was often precarious and short, making the metaphor of a "shadow" particularly poignant in conveying brevity and insubstantiality. David's prayer reflects a mature understanding of Israel's covenant relationship with God, where even their dwelling in the land was contingent on their faithfulness and recognition of God's ultimate sovereignty.
Key Themes
This verse contributes significantly to several overarching biblical themes. Firstly, it powerfully articulates the Human Transience and Mortality, emphasizing that earthly existence is temporary and impermanent. Like guests in a foreign land, humans do not have a lasting dwelling here, and their days are fleeting, much like a shadow that passes quickly and leaves no trace. Secondly, it implicitly highlights Divine Eternity and Sovereignty, contrasting human impermanence with God's everlasting and unchanging nature. While humans do not abide, God does, encouraging a focus on what is eternal rather than temporal. Thirdly, it establishes a foundational biblical concept of Pilgrim Status and Heavenly Citizenship, reminding believers that they are not truly "at home" in this world. This idea resonates throughout Scripture, from the patriarchs who lived in tents (Hebrews 11:9-10) to New Testament believers who are called "strangers and exiles" (1 Peter 2:11), pointing to an ultimate heavenly citizenship and a future dwelling with God.
Exposition and Analysis
Key Word Analysis
This term refers to a resident alien, a foreigner living in a land that is not their native home. They had certain rights and protections under Israelite law but did not possess inherited land or full tribal status. In a theological sense, it conveys the idea of not being permanently settled, having no lasting claim or possession in the earthly realm.
Similar to gêr, this word emphasizes a temporary stay or residence. It denotes someone who dwells in a place for a period but does not own it or have permanent roots there. Together with gêr, it paints a vivid picture of humanity's temporary status on earth, underscoring that our true home and ultimate security are not found in this world.
A common and powerful biblical metaphor, tsêl signifies something fleeting, insubstantial, and quickly disappearing. It highlights the brevity and ephemeral nature of human life. Just as a shadow has no substance and vanishes with the changing light, so too are our days on earth in the grand scheme of eternity, emphasizing fragility and impermanence.
Verse Breakdown
"For we are strangers before thee, and sojourners"
David begins by humbly acknowledging humanity's transient status in the presence of God. The terms "strangers" and "sojourners" convey that humans are not permanent residents on earth; they are temporary inhabitants, guests in God's world, without inherent claim or lasting possession. This declaration is made "before thee," emphasizing that this reality is understood and affirmed in God's sovereign presence.
"as were all our fathers"
This clause connects the current generation to their ancestors, establishing a continuity of human transience. It grounds the statement in Israel's historical and theological memory, reminding them that this temporary status is not unique to them but has been the experience of all humanity, including the revered patriarchs who lived as nomads in the promised land.
"our days on the earth are as a shadow"
This vivid metaphor underscores the extreme brevity and insubstantiality of human life. A shadow is fleeting, without substance, and quickly passes away, leaving no trace. This imagery powerfully conveys that human existence, in comparison to God's eternity, is incredibly short and fragile, a mere wisp in the grand scope of time.
"and there is none abiding"
This concluding phrase reinforces the absolute lack of permanence or inherent stability in human life. It means that there is no lasting, enduring quality to human existence itself, no self-sustaining power or eternal hope found apart from God. It emphasizes the complete dependence of humanity on God for any true and lasting reality.
Literary Devices
David's prayer in 1 Chronicles 29:15 masterfully employs several literary devices to convey its profound message. The most prominent is Metaphor, specifically in the phrase "our days on the earth are as a shadow." This comparison vividly illustrates the brevity, insubstantiality, and fleeting nature of human life, much like a shadow that appears and disappears without leaving a trace. The use of "strangers" and "sojourners" functions as a powerful Analogy, drawing a parallel between human existence and the temporary status of resident aliens in a foreign land. This highlights our non-permanent dwelling on earth. Furthermore, the verse implicitly uses Contrast by juxtaposing human transience ("none abiding") with the implied eternal and abiding nature of God, before whom they are "strangers." This contrast elevates God's sovereignty and permanence. Finally, the phrase "none abiding" can be seen as a form of Hyperbole, emphasizing the complete lack of inherent human permanence or self-sufficiency, driving home the point that true security and lasting hope are found only in God.
Theological and Thematic Connections
1 Chronicles 29:15 is a pivotal verse that encapsulates a profound biblical anthropology, affirming humanity's fleeting nature before an eternal God. It aligns with the pervasive "pilgrim" motif found throughout Scripture, reminding us that this world is not our ultimate home. From Abraham, who lived in tents, looking forward to "the city that has foundations, whose designer and builder is God" (Hebrews 11:10), to the New Testament exhortations for believers to live as "strangers and exiles" (1 Peter 2:11), this theme calls for a detachment from worldly attachments and an orientation towards eternal realities. David's words, spoken amidst the preparation for a physical temple, paradoxically underscore that true worship and lasting significance are not found in material structures or earthly accomplishments, but in a humble recognition of God's eternal nature and humanity's temporary stewardship. This theological truth compels believers to invest in what truly lasts: their relationship with God and the advancement of His eternal kingdom.
Reflection and Application
David's humble acknowledgment in 1 Chronicles 29:15 offers timeless lessons for believers today, inviting us to recalibrate our perspectives and priorities. Understanding our transient nature on earth fosters profound humility, reminding us that all our days, resources, and abilities are not our own but precious gifts from God, to be stewarded for His glory. This truth should motivate us to live with an eternal perspective, investing our time, talents, and treasures in pursuits that have lasting spiritual value rather than solely chasing fleeting worldly gains. The brevity of life, "as a shadow," serves as a powerful impetus to redeem the time, to live purposefully, and to seek first the kingdom of God and His righteousness. It encourages a detachment from the temporal and a deep longing for our true, eternal home with God, shaping our daily decisions and ultimate hope.
Questions for Reflection
FAQ
How does this verse, emphasizing human transience, reconcile with the grand project of building a permanent Temple for God?
This verse highlights a profound paradox. While the Temple was a monumental and seemingly permanent structure, designed to be the dwelling place for God's presence among His people, David's prayer clarifies that the permanence lies not in the human builders or the physical edifice itself, but in the eternal God whom it serves. The Temple was a symbol of God's abiding covenant and presence, not a monument to human lastingness. David's words underscore that even the greatest human achievements are temporary before God's eternity. It teaches that our ultimate hope and security are not found in what we build or accumulate on earth, but in the eternal, abiding God who transcends all time and space. The Temple's significance was in pointing to God's enduring faithfulness, not in providing human permanence.
What is the deeper significance of the phrase "none abiding" in the context of this verse?
The phrase "none abiding" (or "no hope" in some translations) profoundly emphasizes the complete lack of inherent permanence, stability, or lasting hope within human existence itself. It means that without God, humanity has no enduring foundation or self-sustaining power. Our lives are not self-generated or self-perpetuating; they are utterly dependent on God. This phrase serves as a stark contrast to God's eternal nature and His ability to provide true and lasting security. It is a call to humility and absolute reliance on the One who does abide. For the believer, it points to the necessity of finding one's "abiding" reality not in earthly life or possessions, but in God and His eternal promises, ultimately fulfilled in Christ.
Christ-Centered Fulfillment
David's profound confession in 1 Chronicles 29:15 finds its ultimate fulfillment and resolution in Jesus Christ. The Old Testament concept of humanity as "strangers and sojourners" yearning for an "abiding" reality is perfectly addressed in the person and work of Christ. Jesus Himself became the ultimate sojourner, leaving His glorious heavenly home to enter our transient, shadow-like existence, taking on human flesh to dwell among us (John 1:14). He lived a life of perfect obedience, without a permanent earthly dwelling place (Matthew 8:20), ultimately offering His life as the perfect sacrifice. Through His resurrection, Christ conquered death and impermanence, becoming the source of true, abiding life for all who believe (John 11:25-26). He is the one who "abides forever" (Hebrews 7:24), and in Him, believers find their true and permanent home, a heavenly citizenship that is eternal (Philippians 3:20). The "none abiding" of human life is overcome by the "abiding" presence and promise of Christ, who prepares an eternal dwelling for His people, not made with human hands, but secured by His finished work (John 14:2-3). Thus, the transient nature of our earthly days points us directly to the eternal hope and secure dwelling found only in our Lord and Savior, Jesus Christ.