I Chronicles 17:21 · Bible study
1 Chronicles 17:21 Commentary: A People Redeemed for Himself
Hebrew · 5 what the commentators say
Meaning in one sentence
David marvels that God went to redeem one nation for Himself, making a name through great wonders. A verse of unique election and covenant.
Research Summary
- Meaning: David declares the unparalleled redemption of Israel as God’s own people, for His glory.
- Key words: redeem (padah), nation, name, great and terrible things, drive out.
- Main debate: Textual variations between 2 Samuel 7:23 and Chronicles are noted but do not affect interpretation.
- Theological theme: Divine election, covenant faithfulness, and God’s self-revelation through redemption.
- Best use: Teaching on God’s sovereign choice, the identity of His people, and the purpose of salvation for His glory.
Translation Comparison
BSB Berean Standard Bible 2020
And who is like Your people Israel—the one nation on earth whom God went out to redeem as a people for Himself? You made a name for Yourself through great and awesome wonders by driving out nations from before Your people, whom You redeemed from Egypt.
WEB World English Bible 2000
What one nation in the earth is like your people Israel, whom God went to redeem to himself for a people, to make you a name by great and awesome things, in driving out nations from before your people whom you redeemed out of Egypt?
KJV King James Version 1769
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?
ASV American Standard Version 1901
And what one nation in the earth is like thy people Israel, whom God went to redeem unto himself for a people, to make thee a name by great and terrible things, in driving out nations from before thy people, whom thou redeemedst out of Egypt?
YLT Young's Literal Translation 1898
`And who is as Thy people Israel, one nation in the earth whom God hath gone to ransom to Him for a people, to make for Thee a name great and fearful, to cast out from the presence of Thy people whom Thou hast ransomed out of Egypt--nations?
Darby Darby Bible 1890
And who is like thy people Israel, the one nation in the earth that God went to redeem to be a people to himself, to make thee a name of greatness and terribleness, by driving out nations from before thy people, which thou hast redeemed out of Egypt?
Douay-Rheims Douay-Rheims Bible 1899
For what other nation is there upon earth like thy people Israel, whom God went to deliver, and make a people for himself, and by his greatness and terrors cast out nations before their face whom he had delivered out of Egypt?
Translations in other languages (10 available)
¿ Y qué gente hay en la tierra como tu pueblo Israel, cuyo Dios fuese y se redimiera un pueblo, para hacerte nombre con grandezas y maravillas, echando las gentes de delante de tu pueblo, que tú rescataste de Egipto?
E que gente há na terra como teu povo Israel, cujo Deus fosse e se redimisse um povo, para fazer-te nome com grandezas e maravilhas, expulsando as nações de diante de teu povo, que tu resgataste do Egito?
Est-il sur la terre une seule nation qui soit comme ton peuple d’ Israël, que Dieu est venu racheter pour en former son peuple, pour te faire un nom et pour accomplir des miracles et des prodiges, en chassant des nations devant ton peuple que tu as racheté d’ Égypte?
Und wo ist ein Volk auf Erden wie dein Volk Israel, um welches willen Gott hingegangen ist, sich ein Volk zu erlösen und sich selbst einen Namen zu machen von großen und schrecklichen Dingen, Heiden auszustoßen vor deinem Volk her, das du aus Ägypten erlöst hast.
En wie is als Uw volk Israel, een enig volk op de aarde, hetwelk God heengegaan is Zich tot een volk te verlossen, dat Gij U een Naam maaktet van grote en verschrikkelijke dingen, met de heidenen uit te stoten van het aangezicht Uws volks, hetwelk Gij uit Egypte verlost hebt?
E qual popolo è come il tuo popolo d’Israele, l’unica nazione sulla terra che Dio sia venuto a redimere per formarne il suo popolo, per farti un nome e per compiere cose grandi e tremende, cacciando delle nazioni d’innanzi al tuo popolo che tu hai redento dall’Egitto?
I któż jest jako lud twój, jako Izrael, naród jedyny na ziemi, dla któregoby Bóg szedł, aby go sobie odkupił za lud, a uczynił sobie imię, czyniąc wielkie rzeczy i straszne, wyganiając pogany przed twarzą ludu twego, któryś wykupił z Egiptu?
И кто подобен народу Твоему Израилю, единственному народу на земле, к которому приходил Бог, чтоб искупить его Себе в народ, сделать Себе имя великим и страшным делом — прогнанием народов от лица народа Твоего, который Ты избавил из Египта.
世上 有何 民 能比你的民 以色列呢？你 神 從埃及 救贖 他們作自己的 子民， 又在你贖 出來的民 面前 行大 而可畏的事，驅逐 列邦人，顯出 你的 大 名。
And what other nation in the earth, like your people Israel, did a god go out to take for himself, to be his people, making his name great and to be feared, driving out the nations from before your people whom you made free and took out of Egypt?
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · I Chronicles 17:21
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that David's rhetorical question underscores the unparalleled nature of Israel's redemption. The Cambridge Bible notes that the phrasing suggests a people 'unique and chosen in the earth,' set apart from all nations. Matthew Henry expands on this wonder, emphasizing that God did not merely deliver but 'went to redeem', an act of personal initiative. Keil and Delitzsch focus on the phrase 'to make Thee a name with great and fearful deeds,' explaining that these words point to the Exodus and the conquest of Canaan as the means by which God established His reputation. The consensus holds that this verse encapsulates the core of Israel's self-understanding: a people redeemed not by their own merit but by God's sovereign choice, for His own glory and their lasting identity.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: That God uniquely redeemed Israel from Egypt to be His own people, establishing an unparalleled relationship and performing awesome wonders for His name.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Israel's uniqueness as a nation | All traditions agree that David’s question affirms Israel’s unique, chosen status as God’s redeemed people. | No significant disagreement; the language is taken as straightforward praise of God’s election. |
| God's redemptive initiative | The phrase 'God went to redeem' is universally understood as God’s sovereign, active choice to deliver Israel from Egypt. | None. The verb highlights God’s personal involvement. |
| Purpose: to make a name | All agree that God’s great acts of redemption serve to establish His reputation and glory. | None. This is a common biblical theme. |
| Driving out nations | The conquest of Canaan is understood as part of the redemptive act, fulfilling God’s promise to Abraham. | Interpretations of the moral implications of conquest vary, but the historical fact of the event is not contested. |
| Covenant relationship | Verse 22 (in context) shows that redemption results in an enduring covenant: Israel becomes God’s people forever. | Christian traditions see this as foreshadowing the church; Jewish traditions maintain its national application. Both agree on the permanent bond. |
Historical & Cultural Context
David speaks these words as he sits in the tent before the ark of the covenant, responding to God's promise through the prophet Nathan (1 Chronicles 17:1-15). The covenant God made with David, to establish his house forever, is the immediate backdrop. David's prayer moves from personal gratitude to a broader recognition of God's faithfulness to all Israel.
The language of the verse is steeped in the Exodus tradition. 'Redeem' (padah) describes God's deliverance from slavery in Egypt, a foundational event that defined Israel as His possession. Deuteronomy 4:7 asks a similar question: 'For what great nation is there that has a god so near to them as Yahweh our God is whenever we call on him?' That passage also recounts the Exodus with 'trials, by signs, by wonders, by war' (Deuteronomy 4:34).
The phrase 'great and awesome things' echoes the 'terrors' of the Exodus and the conquest, where God drove out nations (Deuteronomy 7:1). The cross-references to Exodus 19:4-6 connect redemption with God's purpose to make Israel 'a kingdom of priests and a holy nation.' The scholarly background notes that the concept of a 'treasured possession' (segullah, from Ellicott's analysis of Exodus 19:5) underlies the idea of a people redeemed for Himself. David's prayer thus reaffirms the foundational claim: Israel belongs to God uniquely, not because of size or strength, but because of God's saving acts.
Textual Notes
The consulted sources note variations between 1 Chronicles 17:21 and the parallel passage in 2 Samuel 7:23, particularly in the phrasing of 'great and terrible things' and the mention of 'driving out nations.' These differences are stylistic rather than substantive. The author of Chronicles may have adapted the material for his own audience. No significant textual variants are recorded for this verse in the Hebrew manuscript tradition.
Reception History
This verse has been treasured in both Jewish and Christian traditions as a concise summary of Israel’s unique calling. In Jewish liturgy, themes of redemption and election echo through Passover celebrations and prayers. Early Christian writers, such as the apostolic fathers, saw in God’s redemption of Israel a pattern for the church gathered from all nations. The verse has been cited in theological works on election and covenant, and its language of 'great and terrible things' appears in hymns that recount God’s mighty deeds. Modern readers continue to find in it a foundation for understanding God’s personal, costly commitment to His people.
Preaching This Verse
Three-point outline
- The Uniqueness of God’s People, David’s opening question sets Israel apart as one nation unlike any other. This uniqueness is not inherent but conferred by God’s redemption.
- God’s Initiative in Redemption, The phrase 'whom God went to redeem' stresses God’s active, personal movement toward His people. He did not wait but acted to deliver.
- God’s Purpose: A Name for Himself, 'To make you a name by great and awesome things' reveals that redemption ultimately serves God’s glory. His reputation is staked on His people.
Five-point outline
- David’s humble astonishment at God’s covenant (vv. 16-20).
- The rhetorical question of Israel’s unparalleled place (v. 21a).
- God’s redemptive action: 'went to redeem' (v. 21b).
- The means: driving out nations through wonders (v. 21c).
- The result: a people forever bound to God (v. 22).
Illustration hooks
- Adoption story: A parent travels to another country to adopt a child, bringing them into a new family at great cost. God went to Egypt to bring Israel home.
- Rescue at sea: Coastguard vessels risk everything to save a single sailor. God moved heaven and earth for one people.
- Family heirloom: A grandfather sets aside a particular treasure for his grandson. Israel is God’s chosen inheritance, redeemed for a purpose.
Questions your congregation is asking
- Does this mean God loves Israel more than other nations? How does this fit with God’s love for the whole world?
- If Israel is so unique, what does that mean for the church as the people of God today?
- How can I be sure God is still active in redeeming people, just as He was in the Exodus?
Leading a Discussion
This verse appears in the middle of David’s prayer after God promises to establish his dynasty. It is not a statement of pride but of humble amazement. David recognises that everything Israel has comes from God’s initiative. As a group, explore how this shapes our understanding of identity, both for ancient Israel and for those who follow God today.
Discussion questions
- What verbs in this verse describe God’s actions? What do they reveal about His character?
- David calls Israel 'one nation' set apart. In what ways does this echo the description of Israel in Exodus 19:5-6?
- What does it mean that God 'went to redeem to himself for a people'? Why is the phrase 'to himself' important?
- How does the phrase 'to make you a name' relate to the earlier cross-references (Deuteronomy 4:7,34)?
- The verse mentions 'great and awesome things' and 'driving out nations.' How do these events display God’s power and justice?
- For Christians reading this, how does the New Testament reinterpret this idea of a redeemed people (e.g., 1 Peter 2:9-10)?
- How does this chapter’s emphasis on God’s covenant with David connect to the wider story of redemption? What comfort does it offer for today?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 3:7 | Yahweh said, “I have surely seen the affliction of my people who are in Egypt, and have heard their cry because of their taskmasters, for I know their sorrows. |
| Exodus 3:8 | I have come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land to a good and large land, to a land flowing with milk and honey; to the place of the Canaanite, the Hittite, the Amorite, the Perizzite, the Hivite, and the Jebusite. |
| Exodus 19:4 | ‘You have seen what I did to the Egyptians, and how I bore you on eagles’ wings, and brought you to myself. |
| Exodus 19:6 | and you shall be to me a kingdom of priests and a holy nation.’ These are the words which you shall speak to the children of Israel.” |
| Deuteronomy 4:7 | For what great nation is there that has a god so near to them as Yahweh our God is whenever we call on him? |
| Deuteronomy 4:32 | For ask now of the days that are past, which were before you, since the day that God created man on the earth, and from the one end of the sky to the other, whether there has been anything as great as this thing is, or has been heard like it? |
| Deuteronomy 4:34 | Or has God tried to go and take a nation for himself from among another nation, by trials, by signs, by wonders, by war, by a mighty hand, by an outstretched arm, and by great terrors, according to all that Yahweh your God did for you in Egypt before your eyes? |
| Deuteronomy 7:1 | When Yahweh your God brings you into the land where you go to possess it, and casts out many nations before you—the Hittite, the Girgashite, the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite—seven nations greater and mightier than you; |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
5 public-domain commentaries, condensed into plain language.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator draws attention to a more accurate reading: Israel is a nation that stands alone, unique and chosen. The phrase describing God's acts shifts from "greatness and terribleness" to "great and terrible things," emphasizing the mighty deeds that set this people apart.
Geneva Bible Notes Reformed 1599
The Geneva note emphasizes that Israel's distinctiveness among all nations rests entirely on God's direct action. No other people had their God personally redeem them, drive out hostile nations, and make a name for Himself through terrible wonders. Israel's unique status is God's doing, not their own.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch sees the differences between the parallel accounts in Samuel and Chronicles as natural variations in wording, not signs of textual corruption. They argue that attempts to explain these divergences as missing or added phrases have led to contradictions. The Chronicler freely rephrased the narrative for clarity without making a literal copy.
Lange's Commentary Reformed 1857
Lange stresses that the promise to David is fulfilled first in Solomon, who will build the temple; the Messianic element lies in the eternal duration of Solomon's kingdom. He notes the Chronicler omitted the chastening threat from Samuel to sharpen the focus on God's unending favour toward David's house.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry points to David's profound amazement that God would not only bless him so far but also promise an eternal dynasty. David's prayer shows a heart overwhelmed by grace, seeing God's promise as all for His own glory and for His servant's sake. Nothing in David deserved such honour.