I Chronicles 29:1 · Bible study
1 Chronicles 29:1 Commentary: Why David Says the Temple Is Not for Man
Hebrew · 9 what the commentators say
Meaning in one sentence
David emphasizes that the temple belongs to God alone. This study unpacks the verse’s historical, lexical, and theological depth for teachers and pastors.
Research Summary
- Meaning: David publicly acknowledges that the temple belongs to God alone, not to any human king, and that its construction requires extraordinary effort because of its divine recipient.
- Key words: 'young and tender' (נַעַר וָרָךְ), emphasizes Solomon’s inexperience; 'palace' (בִּירָה), a rare term for royal citadel, used here for the temple; 'not for man' (לֹא לְאָדָם), underlines the theocentric purpose.
- Main debate: The verse is not disputed among traditions; all agree that it grounds the temple’s purpose in God’s exclusive glory and motivates generous giving.
- Theological theme: Theocentric worship; the proper motivation for building God’s house; the link between divine calling and human limitation.
- Best use: Sermons on stewardship, dedication, or the nature of the church as God’s dwelling; also in teaching on the Old Testament temple and its typological significance.
Translation Comparison
BSB Berean Standard Bible 2020
Then King David said to the whole assembly, “My son Solomon, the one whom God has chosen, is young and inexperienced. The task is great because this palace is not for man, but for the LORD God.
WEB World English Bible 2000
David the king said to all the assembly, “Solomon my son, whom alone God has chosen, is yet young and tender, and the work is great; for the palace is not for man, but for Yahweh God.
KJV King James Version 1769
Furthermore David the king said unto all the congregation, Solomon my son, whom alone God hath chosen, is yet young and tender, and the work is great: for the palace is not for man, but for the Lord God.
ASV American Standard Version 1901
And David the king said unto all the assembly, Solomon my son, whom alone God hath chosen, is yet young and tender, and the work is great; for the palace is not for man, but for Jehovah God.
YLT Young's Literal Translation 1898
And David the king saith to all the assembly, `Solomon my son--the one on whom God hath fixed-- is young and tender, and the work is great, for not for man is the palace, but for Jehovah God;
Darby Darby Bible 1890
And king David said to all the congregation, Solomon my son, the one whom God has chosen, is young and tender, and the work is great; for this palace is not to be for man, but for Jehovah Elohim.
Douay-Rheims Douay-Rheims Bible 1899
And king David said to all the assembly: Solomon my son, whom alone God hath chosen, is as yet young and tender: and the work is great, for a house is prepared not for man, but for God.
Translations in other languages (10 available)
DESPUÉS dijo el rey David á toda la asamblea: A solo Salomón mi hijo ha elegido Dios; él es joven y tierno, y la obra grande; porque la casa no es para hombre, sino para Jehová Dios.
Depois disse o rei Davi a toda a assembleia: A só Salomão meu filho elegeu Deus; ele é jovem e tenro, e a obra grande; porque a casa não é para homem, mas sim para o SENHOR Deus.
Le roi David dit à toute l’ assemblée: Mon fils Salomon, le seul que Dieu ait choisi, est jeune et d’ un âge faible, et l’ ouvrage est considérable, car ce palais n’ est pas pour un homme, mais il est pour l’ Éternel Dieu.
Und der König David sprach zu der ganzen Gemeinde: Gott hat Salomo, meiner Söhne einen, erwählt, der noch jung und zart ist; das Werk aber ist groß; denn es ist nicht eines Menschen Wohnung, sondern Gottes des HERRN.
Verder zeide de koning David tot de ganse gemeente: God heeft mijn zoon Salomo alleen verkoren, een jongeling en teder; dit werk daarentegen is groot, want het is geen paleis voor een mens, maar voor God, den HEERE.
Poi il re Davide disse a tutta la raunanza: “Salomone, mio figliuolo, il solo che Dio abbia scelto, è ancora giovine e in tenera età, e l’opera è grande; poiché questo palazzo non è destinato a un uomo, ma a Dio, all’Eterno.
Potem mówił król Dawid do wszystkoego zgromadzenia: Salomona, syn mego jedynego, obrał Bóg młodzieńczyka małego. Ale to wielka sprawa; do nie człowiekowi pałac ten, ale Panu Bogu będzie.
И сказал царь Давид всему собранию: Соломон, сын мой, которого одного избрал Бог, молод и малосилен, а дело сие велико, потому что не для человека здание сие, а для Господа Бога.
大衛 王 對 會眾 說：「我兒子 所羅門是 神 特 選的，還年幼 嬌嫩；這工程 甚大，因 這殿 不是 為人，乃是 為耶和華 神建造的。
And David the king said to all the people, Solomon my son, the only one who has been marked out by God, is still young and untested, and the work is great, for this great house is not for man, but for the Lord God.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · I Chronicles 29:1
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that David’s statement in 1 Chronicles 29:1 serves a dual purpose: it justifies his extensive preparations and motivates the people to give generously. Matthew Henry notes that David’s reference to Solomon’s “young and tender” state is not a complaint but an honest admission that the task exceeds human capacity. Keil and Delitzsch observe that the word birah (palace) is a later term usually applied to Persian royal residences (Esther 1:2; Nehemiah 1:1), and its use here elevates the temple as the glorious palace of the divine King. Gill points out that the Targum interprets “for the Lord God” as “for the Word of the Lord God,” linking the temple to divine presence. All traditions affirm that David’s emphasis on “not for man” strips away any pretense of human glory; the work is sacred precisely because its recipient is God alone.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The verse’s core meaning is uncontested: the temple belongs to God, not to humans, and therefore demands the utmost effort and devotion.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The meaning of 'young and tender' | Both ancient and modern commentators read this as a literal reference to Solomon’s youth and inexperience (cf. 1 Kings 3:7). | No significant disagreement. |
| The term 'birah' for the temple | Commentators note that this rare term (used elsewhere for Persian palaces and the Jerusalem citadel) elevates the temple as the royal residence of Yahweh. | No significant disagreement. |
| The purpose of the temple | All traditions affirm that the temple is exclusively for God’s glory and not for human honor. | No significant disagreement. |
| David's motivation for preparing materials | David’s love for God and recognition of the task’s magnitude drive his abundant preparation (v.3). | No significant disagreement. |
Historical & Cultural Context
This verse occurs in the closing chapter of 1 Chronicles, where David, now elderly, convenes a solemn assembly of all Israel’s leaders (1 Chronicles 28:1). He has already communicated to Solomon the divine pattern for the temple (1 Chronicles 28:11-19). Now he turns to the entire congregation. The word translated “palace” (habbirah) is striking. As Barnes notes, it is the Hebrew form of a Persian word used for the residence of the Persian monarch (Esther 1:2, 5; Nehemiah 1:1). Only here and in 1 Chronicles 29:19 is it applied to the temple. Keil and Delitzsch explain that David deliberately chooses this term to present the temple as the glorious citadel of Yahweh, the God-king of Israel.
The surrounding verses (29:2-5) describe the lavish materials David has already set aside, gold, silver, bronze, iron, wood, precious stones, which he calls “my own private treasure” (v.3). This context shapes the verse: David is not building for his own legacy but for the One who alone is worthy. Solomon’s youth (cf. 1 Kings 3:7) heightens the need for abundant preparation and for communal support. David’s rhetorical question, “Who then is willing to consecrate himself today to the Lord?” (v.5) flows from this foundation. The theocratic nature of the Israelite monarchy is also at play: the king is God’s vicegerent, and the temple is the royal palace of heaven’s King.
Textual Notes
The consulted sources note no significant textual variants for this verse. The Hebrew text is stable across manuscripts.
Reception History
Throughout church history, this verse has been read as a call to give God our best. Early Christian writers saw in David’s preparation a type of God’s provision for the Church. Medieval commentators often used it to emphasize that the church building should reflect the majesty of God. Reformation-era expositors, including Matthew Henry, focused on the principle that all work done for God must be excellent because it is for the Lord. The verse continues to be cited in discussions of stewardship, church architecture, and the motivation behind Christian giving.
Preaching This Verse
Three-point outline
- The Chosen Son: Solomon, though young and inexperienced, is God’s choice for the task.
- The Great Work: The temple is not for human display but for God’s glory, which sets the standard for excellence.
- The Call to Participation: David’s own example of lavish giving invites the congregation to join him in consecration.
Five-point outline
- Context: David’s final address to the assembled leaders and people.
- Candidate: Solomon, chosen by God, yet limited in experience and resources.
- Construction: The temple’s purpose determines its quality, it must be the best because it is for God.
- Consecration: David’s personal investment from his own treasure.
- Challenge: “Who is willing to consecrate himself today to the Lord?” (v.5)
Illustration hooks
- A community building a new church; the pastor reminds that the building is not for the congregation’s comfort but for worship of God.
- A parent saving for a child’s wedding, knowing the child is young and the event must honor the couple and their families.
- An artist commissioned to create a portrait for a head of state; the work must be the best because of the recipient’s status.
Questions your congregation is asking
- Why does God ask for our best when we feel inadequate?
- How does knowing the temple is for God change our attitude toward church giving and service?
- What does it mean to consecrate one’s service today, in practical terms?
Leading a Discussion
This verse invites us to consider who we are building for, ourselves or God. David’s transparent honesty about his son’s limitations and the task’s magnitude sets a tone of humility and faith. The following questions can guide a small group into deeper reflection.
Discussion questions
- What does David’s description of Solomon as “young and tender” reveal about his view of the task ahead?
- Why does David underline that the palace is “not for man, but for the Lord God”? How does that change the standard for the work?
- How does David’s own generous preparation (vv.2-5) model the kind of response he seeks from the assembly?
- What might “consecrate yourself today” look like in practice for someone in your church?
- In what areas of life might we be tempted to build for our own glory rather than God’s?
- How does the fact that the temple is for God affect the way we treat our church building today?
- How can we encourage one another when the task feels too great for our abilities?
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)
| I Kings 3:7 | Now, Yahweh my God, you have made your servant king instead of David my father. I am just a little child. I don’t know how to go out or come in. |
| I Kings 8:19 | Nevertheless, you shall not build the house; but your son who shall come out of your body, he shall build the house for my name.’ |
| I Kings 8:20 | Yahweh has established his word that he spoke; for I have risen up in the place of David my father, and I sit on the throne of Israel, as Yahweh promised, and have built the house for the name of Yahweh, the God of Israel. |
| I Chronicles 22:5 | David said, “Solomon my son is young and tender, and the house that is to be built for Yahweh must be exceedingly magnificent, of fame and of glory throughout all countries. I will therefore make preparation for it.” So David prepared abundantly before his death. |
| I Chronicles 28:1 | David assembled all the princes of Israel, the princes of the tribes, the captains of the companies who served the king by division, the captains of thousands, the captains of hundreds, and the rulers over all the substance and possessions of the king and of his sons, with the officers and the mighty men, even all the mighty men of valor, to Jerusalem. |
| I Chronicles 28:5 | Of all my sons (for Yahweh has given me many sons), he has chosen Solomon my son to sit on the throne of Yahweh’s kingdom over Israel. |
| I Chronicles 28:6 | He said to me, ‘Solomon, your son, shall build my house and my courts; for I have chosen him to be my son, and I will be his father. |
| I Chronicles 28:8 | Now therefore, in the sight of all Israel, Yahweh’s assembly, and in the audience of our God, observe and seek out all the commandments of Yahweh your God, that you may possess this good land, and leave it for an inheritance to your children after you forever. |
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
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke draws attention to the Targum's paraphrase of David's words, which says the palace is not prepared for any son of man but for the name of the Word of the Lord God. This shifts the focus from human glory to the divine presence dwelling among Israel.
Barnes' Notes on the Bible Protestant 1832
Barnes observes that the Hebrew word translated as palace is actually a Persian loanword, one that almost always refers to the residence of the Persian king. Its application to the temple is therefore striking and nearly unique in Scripture.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge note draws attention to the rare Hebrew word for palace used for the Temple in this verse, a word elsewhere applied to a fortress or castle. It points out that while the Temple is often called a great house or simply house, this particular term appears only here and in one other chapter.
Geneva Bible Notes Reformed 1599
The Geneva Notes stress that David's point is not about Solomon's ability but about the temple's ultimate purpose. The house is built for the Lord God alone, not for any human honor, and God Himself chose Solomon despite his youth and inexperience for this great work.
Gill's Exposition of the Bible Baptist 1748
Gill highlights David's twofold emphasis: the temple is not for any earthly king, however great, but for the Lord God himself. He notes that the Targum renders this as "the Word of the Lord God," underscoring the supreme majesty of the one for whom the work is built.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB observes that David mentioned Solomon's youth not as a complaint but as an apologetic reason for his own extensive temple preparations. A young prince can still be a great blessing to a nation, and Solomon himself proved that a child-king may rule wisely and bring happiness to his people.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch highlight that David calls the temple a "palace" (birah), a term normally used for a royal residence, because it is the dwelling of Yahweh as Israel's divine King. They also carefully distinguish the five kinds of precious stones listed, explaining their Hebrew descriptions such as "stones of filling" for settings and "stones of pigment" for black ornamental stones.
Lange's Commentary Reformed 1857
Lange observes that the Chronicler deliberately omits David's youthful struggles, sins, and sufferings, presenting only the glorious king in his prime. His aim is to paint David as a type of Christ, collecting every bright trait to show the theocratic kingdom at its zenith.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry highlights how David's personal affection for God's house moved him to give generously from his own wealth, beyond what he prepared from public stores. David's example and challenge stirred the people to offer with perfect hearts, and both king and congregation rejoiced together in the freewill offering.