1 Crônicas 28
Warren Wiersbe · Citado em PreceptAustin
1 Crônicas 28
Wiersbe has an excellent introduction to these last 2 chapters of David's life - No amount of human machinery and organization can take the place of heartfelt consecration to the Lord. David was going to leave the scene, an inexperienced son would follow him, and the construction of the temple was a task beyond any one man or group of men. Apart from the blessing of the Lord, the people could not hope to succeed. Leaders come and go, but the Lord remains; and it is the Lord whom we must please. (Borrow Be restored : trusting God to see us through : OT commentary, 2 Samuel & 1 Chronicles) Last words from godly men and women should be lasting words. J Barton Payne has an interesting introduction - In describing David's plans for building the temple, Chronicles has paid special attention to portray David as a second Moses and Solomon as a second Joshua. In "Accession of Solomon," Williamson shows in detail how that was done. So does Dillard in "Chronicler's Solomon." Their arguments go as follows. In spite of many achievements by both Moses and David, neither one finished the task. Moses did not lead the people into the Promised Land, nor did David build the temple. Furthermore in both cases it was God who prohibited them from completing the work. Since the task fell on their successors, Chronicles depicts Solomon as a second Joshua by noting several resemblances between the two: (1) both were chosen privately and declared the support of all the people; (2) both received the support of the people without resistance or opposition; (3) both were magnified by God; (4) both led God's people into "rest." Aside from these similarities, the language used in describing these events is striking: (5) both were told, "Be strong and courageous (Deut 31:6; 1 Chronicles 22:13); The LORD your God goes with you" (Deut 31:6, 8, 23; Josh 1:5, 9; 1 Chronicles 22:11, 16); and "He will never leave you nor forsake you" (Deut 31:6, 8; Josh 1:5; 1 Chronicles 28:20). These similarities show Joshua and Solomon as the ones chosen by God to finish the great work of their predecessors. (SBM) (Expositor's Bible Commentary – Volume 4) Jack Hay notes that David's "pilgrimage was almost at an end, but, like mighty leaders before him, prior to his departure he took the opportunity to address his people one last time. Moses had done it (Dt 31:30–33:29), and Joshua had followed his example (Josh 24:1-33). In that tradition, David now summoned the leaders of the nation for his valediction.....David wanted to ensure that anyone in the land with any responsibility or influence, anyone with any kind of power, would hear his final appeals in respect of his successor and take on board what had once been a personal ambition, but was now a national responsibility, to build the temple of God.(What the Bible Teaches – 1 Chronicles and 2 Chronicles) (What the Bible Teaches – 1 Chronicles and 2 Chronicles) Now David assembled (qahal; Lxx - exaekklesiaso - call together) at Jerusalem all the officials of Israel, the princes of the tribes, and the commanders of the divisions that served the king, and the commanders of thousands, and the commanders of hundreds, and the overseers of all the property and livestock belonging to the king and his sons, with the officials and the mighty men, even all the valiant men - David assembles all the leaders to issue a challenge to commitment. Hay on assembled...all - David wanted to ensure that anyone in the land with any responsibility or influence, anyone with any kind of power, would hear his final appeals in respect of his successor and take on board what had once been a personal ambition, but was now a national responsibility, to build the temple of God.(What the Bible Teaches – 1 Chronicles and 2 Chronicles) (What the Bible Teaches – 1 Chronicles and 2 Chronicles) Thompson points out that "This verse repeats the material of 1Ch 23:2. It is a literary device designed to resume the narrative from chap. 23 after the inclusion of the important data of 1Ch 23–27. (New American Commentary - 1-2 Chronicles)
1 Crônicas 28
Wiersbe - Solomon had a great responsibility to set the example and obey the law of the Lord. A "perfect (whole) heart" means a heart wholly dedicated to the Lord, one that's not divided (ED: Ps 86:11NIV+ - See Give Me An Undivided Heart). It's unfortunate that in his later years Solomon became a double-minded man (ED: James 1:8+ = "double-minded man, unstable in all his ways") and began to worship idols, for this led to God's discipline and the division of the kingdom. (Bible Exposition Commentary) Service that is mechanical and routine is of little value. Utley on "with a whole heart and a willing mind" This is imagery of full and complete devotion and obedience (cf. Dt. 18:13; 1Ki 8:61; 15:14; 2Ki 20:3; 1Ch 29:9,17-19; Isa. 38:3). Solomon was this kind of faithful follower at first but in his old age his young non-Israelite wives turned his heart away from YHWH (cf. 1 Kings 11); also note 2Ch 19:9; 25:2,14.
1 Crônicas 28
Wiersbe - Forgive a personal note at this point. Back in the fifties, when I was pastoring my first church, the Lord led us into a building program. I’m not a builder and I have a problem even reading a blueprint, and I was very worried. One day in my personal devotional time, during the course of my regular Bible reading, I came to 1 Chronicles 28:20, and the Lord gave it to me as His promise of success. It carried me through. NEVER ALONE - Robinson Crusoe, the chief character in a novel by Daniel Defoe, was shipwrecked and stranded on an uninhabited island. Life was hard, but he found hope and comfort when he turned to the Word of God. Crusoe said, “One morning, being very sad, I opened the Bible upon these words, ‘I will never, never leave thee, nor forsake thee.’ Immediately it occurred that these words were to me; why else should they be directed in such a manner, just at the moment when I was mourning over my condition, as one forsaken of God and man? “‘Well then,’ said I, ‘if God does not forsake me, … what matters it, though the world should all forsake me … ?’ From this moment I began to conclude in my mind that it was possible for me to be more happy in this forsaken, solitary condition than it was probable that I should ever have been in any other state in the world; and with this thought I was going to give thanks to God for bringing me to this place.” When all around me is darkness And earthly joys have flown, My Savior whispers His promise Never to leave me alone. —Anon. Fear will leave us when we remember that God is always with us. NEVER ALONE - Have you ever been alone—really alone? Many people can answer yes because they feel that way every day. I’m not referring to people who live in a remote cabin on a mountaintop far from civilization. I’m talking about those who feel alone in a crowded mall, or in a church full of people. I’m referring to people who simply cannot find anyone to connect with. Perhaps they are new to a community. Maybe they have lost a spouse. It could be that they simply feel alone because they think of themselves as different, unusual, and left out of normal communication with others. Have you ever been alone, really alone? If so, there’s good news. If you have invited Christ into your life as Savior and Lord, you’re never alone. You have His constant presence. Here is His promise: “I am with you always, even to the end of the age” (Matthew 28:20). And from God the Father: “I will never leave you nor forsake you” (Hebrews 13:5). Recognize with the psalmist that there’s no place you can go where God is not with you (Psalm 139:7). On life's pathway I am never lonely, My Lord is with me, my Lord divine; Ever present guide I trust Him only, No longer lonely, for He is mine. —Harkness (c) Renewal 1950 Broadman Press God's presence with us is one of His presents to us. WHO HOLDS THE ROPE? Some years ago I read an account that went something like this: A group of scientists and botanists were exploring remote regions of the Alps in search of new species of flowers. One day they noticed through binoculars a flower of such rarity and beauty that its value to science was incalculable. But it lay deep in a ravine with cliffs on both sides. To get the flower someone had to be lowered over the cliff on a rope. A curious young boy was watching nearby, and the scientists told him they would pay him well if he would agree to be lowered over the cliff to retrieve the flower below. The boy took one long look down the steep, dizzy depths and said, “I’ll be back in a minute.” A short time later he returned, followed by a gray-haired man. Approaching the botanist, the boy said, “I’ll go over that cliff and get that flower for you if this man holds the rope. He’s my dad.” He holds my hand, this wonderful Savior, And He is mine; So why should I fear when I know He's so near, And I know that His hand holds mine? —Smith © 1941 Singspiration, Inc. Fear fades when we trust our Father. Fear (be afraid)(03372) yare is a verb meaning to fear, to be afraid (Ge 3:10+), to respect, to reverence, to be terrified, to be awesome, to be feared, to make afraid, to frighten. Fear is that affection of the mind that arises with the awareness of approaching danger. The most common translations are to be afraid, to fear, to fear God. On one had yare conveys the sense of threat to one's life, but on the other it can express the idea of reverence and deep respect (as in Ps 25:14). In the OT fear of the Lord involves a person's total response to the Lord. It is notable that more than 75% of the over 370 uses of yare are in the context of reverencing the Lord. Although most uses of yare refer to fear of YHWH, some uses refer to fear of men. Dismayed (discouraged)(02865) chathath basically refers to breaking or shattering like a bow (Jer 51:56) or ground cracked by drought (Jer 14:4). This idea of shattering is used figuratively of God shattering nations (Isa 7:8). It can also mean to fright or terrify (Isa 30:31, Job 7:14) Standing in awe of God's Name (Mal 2:5). Summary - to be shattered, be dismayed, be broken, be abolished, be afraid. In Hiphil to cause to be dismayed, to terrify, to shatter. The word is used approximately 50 times in the Hebrew Old Testament and occurs for the first time in Deut. 1:21 as Moses challenged Israel: "Do not fear or be dismayed" (rsv, neb, "afraid"; kjv, jb, "discouraged"). As here, ḥātat is often used in parallelism with the Hebrew term for "fear" (cf. Deut. 31:8; Josh. 8:1; 1 Sam. 17:11). Similarly, ḥātat is frequently used in parallelism with "to be ashamed" (Isa. 20:5; Jer. 8:9).An interesting figurative use of the word is found in Jer. 14:4, where the ground "is dismayed [kjv, "chapt"], for there was no rain." The meaning "to be shattered" is usually employed in a figurative sense, as with reference to the nations coming under God's judgment (Isa. 7:8; Isa. 30:31). The coming Messiah is to "shatter" or "break" the power of all His enemies (Isa. 9:4). (Vine's Expository Dictionary of Old Testament and New Testament Words) The Septuagint translates dismayed in 1Ch 28:20 with the verb ptoéō means to terrify, frighten, scare. In the pass., to be terrified. Only passive voice (external source exerting this effect) in the NT = be startled, alarmed = only 2 uses = Luke 21:9; 24:37 (first use in Septuagint in Ex 19:16). Fail (07503) raphah means to sink, to become slack, to relax, to cease (Jdg. 8:3; 2 Sa 24:16; Neh. 6:9; Ps. 37:8), to desist or leave alone (Ex. 4:26; Dt. 9:14; Jdg. 11:37; Job 7:19), to become discouraged, to become disheartened, to become weak, to become feeble, to let drop or let go (Job 27:6; = figuratively; Pr. 4:13 = figuratively; Song 3:4 = literally), to discourage, to leave alone, to let go, to forsake or abandon someone (Deut. 4:31; 31:6, 8; Josh. 1:5; 10:6; Ps. 138:8), to be lazy (Ex. 5:8, 17; Josh. 18:3; Prov. 18:9). The Septuagint translates fail in 1Ch 28:20 with aniemi (from ana = back + hiemi = send) means to send back, to relax with the basic idea of “relaxation of tension.” To release, loosen or slacken (chains or ropes - Acts 16:26, 27:40), to abandon (a person - Heb 13:5+) or to cease from, let alone, forbear (an activity - Eph 6:9). "Letting up" or "loosening up" on threatening. Forsake (leave) (05800) 'azab basically means to depart from something -- to leave, to forsake (48x), to leave (26x; "left" 22x), to loose, to depart, to abandon. Forsake = To quit or leave entirely; to desert; to abandon; to depart from. Things that can left behind or forsaken include persons (Ge 44:22; Nu 10:30; Ru 1:16; 2Ki4:30), people who should left behind (Ge 2:24); places (2Ki 8:6; Jer 18:14; 25:38) and objects (Ge 39:12,13; 50:8; Ex 9:21). Men can forsake God (apostatize) (Dt 28:20, 31:16, Jer 1:16), can abandon qualities of virtue (1Ki 12:8, 2Chr 10:8, 13), the way (of righteousness) (Pr 15:10), instruction/wisdom (Pr 4:2, 6), reproof (Pr 10:17 - "ignore" = forsake), kindness (lovingkindness, faithfulness) (Pr 3:3). God promises to not forsake His people (Ge 24:27, 28:15, Dt 31:6,7 contrast what God's people will do = Dt 31:16). In a use similar to Pr 28:13, we are instructed to "forsake wrath." (Ps 37:8) The Septuagint translates forsake in 1Ch 28:20 with egkataleipo which means literally to leave down in. It conveys the sense of deserting someone in a set of circumstances that are against them. The idea is to let one down, to desert, abandon, leave in the lurch, leave one helpless. Finished (completed)(03615) kalah to be complete, at an end, finished, accomplished, or bring to completion of some process. To bring a process to completion. To consummate. The Septuagint translates finished in 1Ch 28:20 with sunteleo (sun = together or an intensifier + teleo = to finish) which means to bring together to culmination or completion. The bringing together of an intended purpose. F B