서론
無標題
英文原文
This excellent chapter is the same with 2Sa 7:1-29 It will be worth while to look back upon what was there said upon it. Two things in general we have in it:—I. God's gracious acceptance of David's purpose to build him a house, and the promise he made thereupon, 1Ch 17:1-15. II. David's gracious acceptance of God's good promise to build him a house, and the prayer he made thereupon, 1Ch 17:16-27.
1-15
God's Promise to David (1042 BC)
神對大衛的應許（主前 1042 年）
¹ 大衛住在自己宮中，對先知拿單說：「看哪，我住在香柏木的宮裏，耶和華的約櫃卻在幔子裏。」 ² 拿單對大衛說：「你可以照你的心意而行，因為神與你同在。」 ³ 當夜，神的話臨到拿單，說： ⁴ 「你去告訴我僕人大衛說，耶和華如此說：你不可為我建造殿宇居住。 ⁵ 自从我领以色列人上来，直到今日，我未曾住過殿宇，乃是從這帳幕到那帳幕，從這會幕到那會幕。 ⁶ 凡我同以色列人所走的地方，我何曾向我−−所吩咐牧養我以色列民的一個士師−−說過一句話說：你們為何不給我建造香柏木的殿宇呢？ ⁷ 現在你要告訴我僕人大衛說，萬軍之耶和華如此說：我從羊圈中將你召來，叫你不再跟從羊群，立你作我民以色列的君。 ⁸ 你無論往哪裏去，我常與你同在，在你面前剪除你的一切仇敵；我必使你得大名，好像世上極大名的人一樣。 ⁹ 我必為我民以色列選定一個地方，栽植他們，使他們住自己的地方，不再遷移；兇惡之子也不再像起初擾害他們， ¹⁰ 並不像我命士師治理我民以色列的時候一樣。我必使你仇敵屈服。耶和華告訴你，耶和華必為你建立家室。 ¹¹ 你壽數滿足歸你列祖的時候，我必使你的後裔接續你，我也必堅定他的國。 ¹² 他必為我建造殿宇；我必堅定他的國位直到永遠。 ¹³ 我要作他的父，他要作我的子；我必不使我的慈愛離開他，像離開在你以前的那個王一樣。 ¹⁴ 我卻要將他永遠堅立在我家裏和我國裏；他的國位必永遠堅定。 ¹⁵ 拿單就按這一切話、照這默示，告訴了大衛。
我們在此觀察到：
一、善人當何等渴望並竭力在自己能力所及的範圍內，為神國度在世上的利益效力。大衛住在香柏木的宮中，約櫃卻安放在幔子裏，他便不得安寧（代上十七1）。公眾的事當常在我們心上。我們若看不見耶路撒冷的好處，自己的興旺又能帶來甚麼喜樂呢？當大衛升高、得著財富和權勢之時，請看他所掛念和籌畫的是甚麼。不是「我當為兒女作甚麼，為他們預備產業？我當作甚麼充實我的府庫、擴張我的疆土？」而是「我當為神作甚麼，來事奉他、尊榮他？」凡籌畫如何使用自己的果實和財富的人，若能查問一下約櫃的景況如何、是否可以將一部分妥善地用在它身上，便是明智之舉。
二、神的先知當何等樂意鼓勵每一個善意的決心。拿單一知道大衛的善意，便立刻對他說：「你可以照你的心意而行」（代上十七2），因為他沒有理由懷疑神在這事上與他同在。傳道人當激發別人裏面的恩賜和恩典，正如激發自己的一樣。
三、神在他事奉中的外在排場和華麗上，是何等不加講究。他的約櫃甘心於一個帳幕之中（代上十七5），他也從未提過為它建造殿宇之事；甚至當他使他的百姓住在又大又美、非他們自己所建造的城邑中之時（申六10），也是如此。他吩咐士師們「牧養他的百姓」，卻從未吩咐他們「為他建造殿宇」（代上十七6）。我們大可暫時滿足於簡陋的設備；神的約櫃也是如此。
四、神何等恩慈地悅納他百姓的善意，甚至當他自己攔阻了善意的成全之時。大衛不可「建造這殿」（代上十七4）。他可以為之預備，卻不可建造；正如摩西必須把以色列人帶到迦南的邊界，卻要把使他們得業的事交給約書亞。基督乃是他的工作之創始成終者，這是他獨有的特權。然而大衛不可因為未蒙許可建造聖殿，便認為：1. 他的高升是徒然的；不，「『我從羊圈中將你召來』，雖不是要你作建殿者，卻是要你『作我民以色列的君』；這對你而言已經足夠榮耀了；將另一件事留給將來接續你的人吧」（代上十七7）。為甚麼一個人要想獨攬一切事工，將每一件善工都成全呢？當為後繼之人留下一些事情。神已經賜他勝利，使他得了大名（代上十七8），並且進一步要藉著他堅立他的百姓以色列，使他們免受仇敵的擾害（代上十七9）。那必須是「他」的工──他是個戰士，適合爭戰；他當讓建造教會的事留給一個從來不是當兵之料的人。也不可，2. 以為他的善意是徒然的，會失去其賞賜；不，既然是神自己攔阻了它的執行，他必如實際作了這工一樣得到完全的報答；「耶和華必為你建立家室」，並將以色列的冠冕附於其上（代上十七10）。若有甘心樂意的心，不僅必蒙悅納，且必如此得著賞賜。也不可，3. 以為因為「他」不可作這善工，這工便永不作成，思念它便是徒然；不，「我必使你的後裔接續你，他必為我建造殿宇」（代上十七11、12）。神的聖殿必在所定的時候建成，即使我們可能沒有參與建造的尊榮，也沒有親眼看見它建成的滿足。也不可，4. 將自己的心思局限於家族屬世的興盛，而當以彌賽亞國度的遠景自娛──這位彌賽亞將從他的腰中而出，他的國位必「永遠堅定」（代上十七14）。所羅門本人並未如他所當的那樣在神的家中堅立，他的家族也沒有在國位上堅立：「但必有一位從你而出，我必將他永遠堅立在我家裏和我國裏。」這暗示他既將作神家的大祭司，又將全權管理神在人間國度的事務──在天上和地上、在教會和世界中，他都擁有一切的權柄。他必「在他的寶座上作祭司」，「兩者之間（祭司與君王）必有和平的謀略」，「他必建造耶和華的殿」（亞六12、13）。
英文原文
God's Promise to David (1042 BC)
¹ Now it came to pass, as David sat in his house, that David said to Nathan the prophet, Lo, I dwell in a house of cedars, but the ark of the covenant of the LORD remaineth under curtains.
² Then Nathan said unto David, Do all that is in thine heart; for God is with thee.
³ And it came to pass the same night, that the word of God came to Nathan, saying,
⁴ Go and tell David my servant, Thus saith the LORD, Thou shalt not build me a house to dwell in:
⁵ For I have not dwelt in a 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.
⁶ Wheresoever I have walked with all Israel, spake I a word to any of the judges of Israel, whom I commanded to feed my people, saying, Why have ye not built me a house of cedars?
⁷ Now therefore thus shalt thou say unto my servant David, Thus saith the LORD of hosts, I took thee from the sheepcote, even from following the sheep, that thou shouldest be ruler over my people Israel:
⁸ And I have been with thee whithersoever thou hast walked, and have cut off all thine enemies from before thee, and have made thee a name like the name of the great men that are in the earth.
⁹ Also 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,
¹⁰ And since the time that I commanded judges to be over my people Israel. Moreover I will subdue all thine enemies. Furthermore I tell thee that the LORD will build thee a house.
¹¹ And it shall come to pass, when thy days be expired that thou must go to be with thy fathers, that I will raise up thy seed after thee, which shall be of thy sons; and I will establish his kingdom.
¹² He shall build me a house, and I will stablish his throne for ever.
¹³ I will be his father, and he shall be my son: and I will not take my mercy away from him, as I took it from him that was before thee:
¹⁴ But I will settle him in mine house and in my kingdom for ever: and his throne shall be established for evermore.
¹⁵ According to all these words, and according to all this vision, so did Nathan speak unto David.
Let us observe here,
I. How desirous and solicitous good people should be to serve the interests of God's kingdom in the world, to the utmost of their capacity. David could not be easy in a house of cedar while the ark was lodged within curtains, 1Ch 17:1. The concerns of the public should always be near our hearts. What pleasure can we take in our own prosperity if we see not the good of Jerusalem? When David is advanced to wealth and power see what his cares and projects are. Not, "What shall I do for my children to get portions for them? What shall I do to fill my coffers and enlarge my dominions?" But, "What shall I do for God, to serve and honour him?" Those that are contriving where to bestow their fruits and their good would do well to enquire what condition the ark is in, and whether some may not be well bestowed upon it.
II. How ready God's prophets should be to encourage every good purpose. Nathan was no sooner aware of David's good design than he bade him go and do all that was within his heart (1Ch 17:2), for he had no reason to doubt but that God was with him in it. Ministers should stir up the gifts and graces that are in others as well as in themselves.
III. How little God affects external pomp and splendour in his service. His ark was content with a tabernacle (1Ch 17:5) and he never so much as mentioned the building of a house for it; no, not when he had fixed his people in great and goodly cities which they builded not, De 6:10. He commanded the judges to feed his people, but never bade them build him a house, 1Ch 17:6. We may well be content awhile with mean accommodations; God's ark was so.
IV. How graciously God accepts his people's good purposes, yea, though he himself prevents the performance of them. David must not build this house, 1Ch 17:4. He must prepare for it, but not do it; as Moses must bring Israel within sight of Canaan, but must them leave it to Joshua to put them in possession of it. It is the prerogative of Christ to be both the author and finisher of his work. Yet David must not think that, because he was not permitted to build the temple, 1. His preferment was in vain; no, "I took thee from the sheep-cote, though not to be a builder of the temple, yet to be ruler over my people Israel; that is honour enough for thee; leave the other to one that shall come after thee," 1Ch 17:7. Why should one man think to engross all the business and to bring every good work to perfection? Let something be left for those that succeed. God had given him victories, and made him a name (1Ch 17:8), and, further, intended by him to establish his people Israel and secure them against their enemies, 1Ch 17:9. That must be his work, who is a man of war and fit for it, and he must let the building of churches be left to one that was never cut out for a soldier. Nor, 2. Must he think that his good purpose was in vain, and that he should lose the reward of it; no, it being God's act to prevent the execution of it, he shall be as fully recompensed as if he had done it; "The Lord will build thee a house, and annex the crown of Israel to it," 1Ch 17:10. If there be a willing mind, it shall not only be accepted, but thus rewarded. Nor, 3. Must he think that because he might not do this good work therefore it would never be done, and that it was in vain to think of it; no, I will raise up thy seed, and he shall build me a house, 1Ch 17:11,12. God's temple shall be built in the time appointed, though we may not have the honour of helping to build it or the satisfaction of seeing it built. Nor, 4. Must he confine his thoughts to the temporal prosperity of his family, but must entertain himself with the prospect of the kingdom of the Messiah, who should descend from his loins, and whose throne should be established for evermore, 1Ch 17:14. Solomon was not himself so settled in God's house as he should have been, nor was his family settled in the kingdom: "But there shall one descend from thee whom I will settle in my house and in my kingdom," which intimates that he should be both a high priest over the house of God and should have the sole administration of the affairs of God's kingdom among men, all power both in heaven and in earth, in the house and in the kingdom, in the church and in the world. He shall be a priest upon his throne, and the counsel of peace shall be between them both, and he shall build the temple of the Lord, Zec 6:12,13.
16-27
David's Grateful Acknowledgment (1042 BC)
大衛的感恩回應（主前 1042 年）
¹⁶ 於是大衛王進去，坐在耶和華面前，說：「耶和華神啊，我是誰，我的家算甚麼，你竟帶我到這地步呢？* ¹⁷ 神啊，這在你眼中還看為小，又應許你僕人的家至於久遠；耶和華神啊，你看顧我好像看顧高貴的人。* ¹⁸ 你加於僕人的尊榮，大衛還有何言可說呢？因為你知道你的僕人。* ¹⁹ 耶和華啊，你行了這一切大事，使你僕人明白過來，是因你僕人的緣故，也照你的心意。* ²⁰ 耶和華啊，照我們耳中聽見的，沒有可比你的，除你以外再無神。* ²¹ 世上有何邦國能比你的百姓以色列呢？你從埃及救贖他們作自己的子民，又在你贖出來的民面前驅逐列國，顯明你的大名和可畏。* ²² 你使以色列人作你的子民，直到永遠；你耶和華也作了他們的神。* ²³ 耶和華啊，你所應許僕人和僕人家的話，求你堅定直到永遠，照你所說的去行。* ²⁴ 求你堅定你的話，使你的名永遠尊大，使人說：『萬軍之耶和華是以色列的神，是治理以色列的神。』這樣，你僕人大衛的家必在你面前堅立。* ²⁵ 我的神啊，因你曾啟示你的僕人說：『我必為你建立家室』，所以你的僕人敢在你面前祈禱。* ²⁶ 耶和華啊，惟獨你是神，你曾應許將這福氣賜給僕人；* ²⁷ 現在求你賜福與僕人的家，叫這家永遠在你面前。你賜福，耶和華啊，這家就永遠蒙福。」*
此處我們看到大衛在回答他剛從神那裡領受的恩言時，向神所作莊嚴的禱告。他憑信心接受了應許，將其緊緊擁抱，並確信不疑，正如古時的列祖一樣（來十一13）。他在此何等謙卑地降卑自己，承認自己的不配！他何等高舉神的名，驚嘆他那俯就的恩典和恩惠！他以何等虔敬的情感尊崇以色列的神，又何等看重神的以色列民！他以何等的確據建立在應許之上，又以何等活潑的信心將其化為懇求！這是何等謙卑、相信、懇切禱告的榜樣！願主使我們眾人都這樣尋求他！這些事在撒下七1-29 已有充分的論述。因此，此處我們只觀察那少數幾處——就是這禱告在此處的記載與在撒母耳記下的記載有所不同、並有所增添的地方。
一、在那裡以問題的方式表達的（「主耶和華啊，人算甚麼？」），在此處則是一個承認：「你看顧我好像看顧高貴的人。你使我成為大人物，然後如此待我。」神藉著他讓信徒所進入的盟約關係、所賜給他們的尊稱、所施給他們的恩惠，以及為他們所預備的，就看他們如同看高貴的人一般，儘管他們本是卑微可鄙的。他既親自分別了他們，就照他所樂意加在他們身上的身分，以與眾不同之人相待。有人在此處給這話另一種譯法：「你按著人的樣式看我，你這至高的主神」；或作：「你使我照著人的樣式看見主神的威嚴。」如此，這話就指向了彌賽亞；因為正如亞伯拉罕一樣，大衛也看見了基督的日子，並且歡喜（約八56）——他是憑信心看見的，看見他「成了肉身」的形狀，就是「道成了肉身」，卻又看見他的「榮光，正是父獨生子的榮光」（約一14）。這就是神所說關乎他的家「至於久遠」的事，這前景比任何事物更令他感動。大衛如此清楚地論到基督的兩個本性，也不足為奇——他在靈裡稱他為「主」，雖然曉得他將要作自己的「子孫」（詩一一〇1），又預見他暫時「比天使微小一點」，隨後卻「得了尊貴榮耀為冠冕」（來二6,7）。
二、在「你加於僕人的尊榮，大衛還有何言可說呢」之後，此處加上了「因你知道你的僕人」（代上十七18）。當注意：神將他的僕人帶入與他自己相交的盟約和團契之中，所賜的尊榮如此之大，以至於他們不需要、也不能渴望更高的尊榮。他們就是坐下來許願，也不能為自己的尊榮說得比神的話所說的更多。
三、很值得留意的是：在撒母耳記下中作「因你話語的緣故」，此處作「因你僕人的緣故」，代上十七19。耶穌基督既是「神的道」（啟十九13），又是「神的僕人」（賽四十二1）；應許的賜下和應驗，都是為他的緣故，都是因著他的功勞；在他裡面，應許都是「是的，都是阿們的」（林後一20）。一切的恩惠都是為他的緣故而施，也是為他的緣故而顯明；我們所享有的一切偉大之事都歸功於他，我們所指望的一切偉大之事也都從他而來；這一切都是「基督那測不透的豐富」（弗三8）——我們若憑信心看見這些豐富的本身，又看見它們在主耶穌的手中，就不能不視之為大事、為惟一的真偉大，並因此以尊敬的口吻論到它。
四、在撒母耳記下中，萬軍之耶和華被稱為治理「以色列的神」；此處則稱他為「以色列的神，是治理以色列的神」，代上十七24。說他是以色列「的」神，表明他以他們的神為名，也如此自稱；說他是「向」以色列作神，表明他與這名相稱，盡了這關係的本分，向他們成就了人所當期盼於他的一切。世上有所謂這國或那國的「神」——亞述的神、埃及的神、哈馬的神、亞珥拔的神；但他們對那些國家而言並不是真正的神，因為他們毫無幫助，只不過是個名號，是虛無。然而「以色列的神」對以色列「是」神——他的一切屬性和完全，都歸於他們真實的益處和好處。「以耶和華為神的，那民是有福的」（詩三十三12），是有福的，三重有福的；因為他必向他們作神——作全足的神。
五、在撒母耳記下的結尾是：「願你僕人的家因你的賜福永遠蒙福。」那是聖潔渴慕的言語。但此處的結尾卻是極聖潔之信心的言語：「你賜福，耶和華啊，這家就永遠蒙福」，代上十七27。1. 他被激勵去求福，因為神已經向他暗示，為他和他的家預備了福分：「你賜福，耶和華啊！因此凡有血氣的都必到你這裡來求福；我也到你這裡來，求你應許給我的福。」應許的設立，正是為引導和激發禱告。神既說「我要賜福」，我們的心就當回答：「主啊，賜福給我。」2. 他熱切渴望這福分，因為他相信神所賜福的人，是真正永遠蒙福的：「你賜福，這家就蒙福。」人只能「求」福；唯有神能「吩咐」福分。他所定的，他必成就；他所應許的，他必履行；在他，說與行並非兩件事。不但如此，「這家就永遠蒙福。」他的福分不會被撤回，不能被阻擋，其所帶來的益處也必存到時間和年日之後。大衛的禱告正如神的應許（代上十七14）一樣，以「永遠」作為結束。神的話注視永恆的事物，我們的渴望和盼望也當如此。
英文原文
David's Grateful Acknowledgment (1042 BC)
¹⁶ And David the king came and sat before the LORD, and said, Who am I, O LORD God, and what is mine house, that thou hast brought me hitherto?
¹⁷ And yet this was a small thing in thine eyes, O God; for thou hast also spoken of thy servant's house for a great while to come, and hast regarded me according to the estate of a man of high degree, O LORD God.
¹⁸ What can David speak more to thee for the honour of thy servant? for thou knowest thy servant.
¹⁹ O LORD, for thy servant's sake, and according to thine own heart, hast thou done all this greatness, in making known all these great things.
²⁰ O LORD, there is none like thee, neither is there any God beside thee, according to all that we have heard with our ears.
²¹ And what one nation in the earth is like thy people Israel, whom God went to redeem to be his own people, to make thee a name of greatness and terribleness, by driving out nations from before thy people, whom thou hast redeemed out of Egypt?
²² For thy people Israel didst thou make thine own people for ever; and thou, LORD, becamest their God.
²³ Therefore now, LORD, let the thing that thou hast spoken concerning thy servant and concerning his house be established for ever, and do as thou hast said.
²⁴ Let it even be established, that thy name may be magnified for ever, saying, The LORD of hosts is the God of Israel, even a God to Israel: and let the house of David thy servant be established before thee.
²⁵ For thou, O my God, hast told thy servant that thou wilt build him a house: therefore thy servant hath found in his heart to pray before thee.
²⁶ And now, LORD, thou art God, and hast promised this goodness unto thy servant:
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.
We have here David's solemn address to God, in answer to the gracious message he had now received from him. By faith he receives the promises, embraces them, and is persuaded of them, as the patriarchs, Heb 11:13. How humbly does he here abase himself, and acknowledge his own unworthiness! How highly does he advance the name of God and admire his condescending grace and favour! With what devout affections does he magnify the God of Israel and what a value has he for the Israel of God! With what assurance does he build upon the promise, and with what a lively faith does he put it in suit! What an example is this to us of humble, believing, fervent prayer! The Lord enable us all thus to seek him! These things were largely observed, 2Sa 7:1-29 We shall therefore here observe only those few expressions in which the prayer, as we find it here, differs from the record of it there, and has something added to it.
I. That which is there expressed by way of question (Is this the manner of men, O Lord God?) is here an acknowledgment: "Thou hast regarded me according to the estate of a man of high degree. Thou hast made me a great man, and then treated me accordingly." God, by the covenant-relations into which he admits believers, the titles he gives them, the favours he bestows on them, and the preparations he has made for them, regards them according to the estate of men of high degree, though they are mean and vile. Having himself distinguished them, he treats them as persons of distinction, according to the quality he has been pleased to put upon them. Some give these words here another reading: "Thou hast looked upon me in the form of a man who art in the highest, the Lord God; or, Thou hast made me to see according to the form of a man the majesty of the Lord God." And so it points at the Messiah; for, as Abraham, so David, saw his day and was glad, saw it by faith, saw it in fashion as a man, the Word made flesh, and yet saw his glory as that of the only-begotten of the Father. And this was that which God spoke concerning his house for a great while to come, the foresight of which affected him more than any thing. And let it not be thought strange that David should speak so plainly of the two natures of Christ who in spirit called him Lord, though he knew he was to be his Son (Ps 110:1), and foresaw him lower than the angels for a little while, but afterwards crowned with glory and honour, Heb 2:6,7.
II. After the words What can David say more unto thee, it is here added, for the honour of they servant? 1Ch 17:18. Note, The honour God puts upon his servants, by taking them into covenant and communion with himself, is so great that they need not, they cannot, desire to be more highly honoured. Were they to sit down and wish, they could not speak more for their own honour than the word of God has spoken.
III. 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, 1Ch 17:19. 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 the score of his meditation, that the promises are both made and made good to all believers; it is in him that they are yea and amen. For his sake is all kindness done, for his sake it is made known; to him we owe all this greatness and 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 hand of the Lord Jesus, we cannot but magnify as great things, the only true greatness, and speak honourably of accordingly.
IV. In Samuel, the Lord of hosts is said to be the God over Israel; here he is said to be the God of Israel, even a God to Israel, 1Ch 17:24. His being the God of Israel bespeaks his having the name of their God and so calling himself; his being a God to Israel bespeaks his answering to the name, his filling up the relation, and doing all that to them which might be expected from him. There were those that were called gods of such and such nations, gods of Assyria and Egypt, gods of Hamad and Arpad; but they were no gods to them, for they stood them in no stead at all, were mere ciphers, nothing but a name. But the God of Israel is a God to Israel; all his attributes and perfections redound to their real benefit and advantage. Happy therefore, thrice happy, is the people whose God is Jehovah; for he will be a God to them, a God all-sufficient.
V. The closing words in Samuel are, With thy blessing let the house of thy servant be blessed forever. That is the language of a holy desire. But the closing words here are the language of a most holy faith: For thou blessest, O Lord! and it shall be blessed for ever, 1Ch 17:27. 1. He was encouraged to beg 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." Promises are intended to direct and excite prayer. Has God said, I will bless? Let our hearts answer, Lord, bless me, 2. He was earnest for the blessing because he believed that those whom God blesses 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, cannot be opposed, and the benefits conferred by them are such as will survive time and days. David's prayer concludes as God's promise did (1Ch 17:14) with that which is for ever. God's word looks at things eternal, and so should our desires and hopes.
本章卓越非常，內容與撒母耳記下七章1至29節完全相同。值得回頭查考我們在那裏對此所作的解說。本章概括而言，包含兩件事：一、神恩慈地悅納大衛為祂建造殿宇的心意，以及祂因此所賜的應許（代上十七1–15）。二、大衛恩慈地領受神要為他建立家室的美好應許，以及他因此所作的禱告（代上十七16–27）。