I Chronicles 29:14 · Bible study
1 Chronicles 29:14 Commentary: Giving from God's Own Hand
Hebrew · 8 what the commentators say
Meaning in one sentence
David's prayer of humility and gratitude reveals that our willing offerings are never truly ours, we return to God what He first gave.
Research Summary
- Meaning: David expresses awe that he and his people, who are nothing before God, could give so generously; all they returned was already from God's hand.
- Key words: mi (who?) emphasizing human insignificance; na'tzor koach (retain strength) showing human inability; hitnadev (willing offering) highlighting voluntary grace.
- Main debate: None significant, all interpreters agree on the core message of divine ownership and human humility. Minor differences exist in how 'willingly' is emphasized (human decision vs. divine enabling, but most see both).
- Theological theme: Stewardship as grace. Everything belongs to God, and the desire to give is itself a gift from Him.
- Best use: Teaching on generosity, humility in giving, and the foundation of all biblical stewardship.
Translation Comparison
BSB Berean Standard Bible 2020
But who am I, and who are my people, that we should be able to give as generously as this? For everything comes from You, and from Your own hand we have given to You.
WEB World English Bible 2000
But who am I, and what is my people, that we should be able to offer so willingly as this? For all things come from you, and we have given you of your own.
KJV King James Version 1769
But who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee.
ASV American Standard Version 1901
But who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee.
YLT Young's Literal Translation 1898
yea, because, who am I, and who are my people, that we retain power to offer thus willingly? but of Thee is the whole, and out of Thy hand we have given to Thee;
Darby Darby Bible 1890
But who am I, and what is my people, that we should be able to offer willingly after this manner? for all is of thee, and of that which is from thy hand have we given thee.
Douay-Rheims Douay-Rheims Bible 1899
Who am I, and what is my people, that we should be able to promise thee all these things? all things are thine: and we have given thee what we received of thy hand.
Translations in other languages (10 available)
Porque ¿ quién soy yo, y quién es mi pueblo, para que pudiésemos ofrecer de nuestra voluntad cosas semejantes? porque todo es tuyo, y lo recibido de tu mano te damos.
Porque quem sou eu, e quem é meu povo, para que pudéssemos oferecer de nossa vontade coisas semelhantes? Porque tudo é teu, e o que recebemos de tua mão te damos.
Car qui suis-je et qui est mon peuple, pour que nous puissions te faire volontairement ces offrandes? Tout vient de toi, et nous recevons de ta main ce que nous t’ offrons.
Denn was bin ich? Was ist mein Volk, daß wir sollten vermögen, freiwillig so viel zu geben? Denn von dir ist alles gekommen, und von deiner Hand haben wir dir's gegeben.
Want wie ben ik, en wat is mijn volk, dat wij de macht zouden verkregen hebben, om vrijwillig te geven als dit is? Want het is alles van U, en wij geven het U uit Uw hand.
Poiché chi son io, e chi è il mio popolo, che siamo in grado di offrirti volenterosamente cotanto? Giacché tutto viene da te; e noi t’abbiam dato quello che dalla tua mano abbiam ricevuto.
Albowiem cużem ja, i co jest lud mój, żebyśmyto siły mieli, tobie to dobrowolnie ofiarować? gdyż od ciebie jest wszystko, a z rąk twoich wziąwszy daliśmy tobie.
Ибо кто я и кто народ мой, что мы имели возможность так жертвовать? Но от Тебя все, и от руки Твоей полученное мы отдали Тебе,
「 我 算甚麼，我的民 算甚麼，竟 能 如 此 樂意奉獻？因為 萬物 都從你而來，我們把從你 而得的獻 給你。
But who am I and what is my people, that we have power to give so freely in this way? for all things come from you, and what we have given you is yours.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · I Chronicles 29:14
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that 1 Chronicles 29:14 expresses David's astonished humility at the people's willing generosity for the temple. Gill notes David calls himself 'dust and ashes, a sinful creature, unworthy to receive anything from God,' and his people 'the least of all people.' The ability to give so freely, he insists, comes entirely from God's goodness and grace. Wesley adds that both the riches to give and the willing heart to offer them are 'the gifts and the fruits of thy good grace.' Matthew Henry frames the whole prayer as a recognition that everything we return to God is already His. Keil and Delitzsch draw attention to the Hebrew idiom na'tzor koach, 'to hold strength together' or 'retain power', suggesting David marvels that frail humans could possess such strength of willingness at all. The Cambridge Bible translates the same phrase 'retain strength,' seeing the verse as praise for the success of efforts by so transitory a creature. The consensus is clear: the offering is a gift from God to God, and human participation is pure grace.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: David acknowledges that everything comes from God, including the willingness and means to give, so our offerings are a return of what we have already received.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Source of the ability to give | All commentators affirm that both material resources and the willing heart come from God. | Some emphasize human free will in responding (Wesley, Calvinists), others underline divine sovereignty (Gill, Matthew Henry), but all see God as the ultimate source. |
| Meaning of 'of your own' | The phrase means we return to God what we first received from His hand. | Some see it as a strictly theological statement (Keil & Delitzsch), while others apply it directly to practical stewardship (Matthew Henry, Wesley). |
| Role of the community | David includes 'my people,' showing the corporate nature of the offering. | No real debate, all note the collective dimension, though some focus more on David's personal humility (Gill) and others on the people's participation (Cambridge Bible). |
Historical & Cultural Context
This verse sits at the climax of King David's final public act. In 1 Chronicles 28, 29, David gathers all the leaders of Israel to announce that his son Solomon will build the temple, because God forbade David as a man of war (1 Chr 28:3). David then leads by example, giving generously from his personal treasury for the house of God (1 Chr 29:3, 5). The people respond by offering willingly, literally 'making a freewill offering' (hitnadev), a term closely tied to voluntary, heart-led giving (see Exodus 35:29 for the tabernacle parallel).
David's prayer flows from this moment. He blesses God (v.10), then launches into a doxology about God's sovereignty over all riches and honour (vv.11, 12). Verse 14 is the hinge: why should such lowly creatures be able to give so much? The phrase 'of your own hand we have given to you' echoes the logic of tithes and offerings throughout the Old Testament, for example, Jacob's vow in Genesis 28:22 and Psalm 50:10, 12, where God declares that every animal and the whole world are His. David is not just acknowledging God's ownership; he is overwhelmed that God would grant humans the privilege of participating in His own work. The nearby cross-reference to 2 Samuel 7:18 ('Who am I, Lord Yahweh?') shows that David's posture of awe is a lifelong characteristic.
The temple building project is no mere construction. It is a symbol of God's dwelling among His people. David's prayer, then, functions as a theological foundation for all subsequent worship: the people bring gifts, but every gift originates from God's hand. This historical setting makes the verse a powerful lens for understanding stewardship, not as human achievement but as divine grace received and returned.
Textual Notes
The consulted sources note no significant textual variants for 1 Chronicles 29:14. The Hebrew text is stable across manuscripts, and the translations differ only in phrasing, not in meaning. The main lexical interest lies in the rare verb na'tzor koach (to retain strength), which Keil and Delitzsch note appears only in Daniel and Chronicles.
Reception History
Christians across traditions have found in this verse a foundation for understanding all giving as a response to grace. The early church fathers often cited the principle that 'we give God what is already His' when teaching on almsgiving. During the Reformation, commentators like Calvin and Matthew Henry used the verse to argue against works-righteousness: even the ability to offer comes from God, so no one can boast. In modern stewardship campaigns, 1 Chronicles 29:14 is a frequent anchor text, reminding congregations that tithes and offerings are not about human merit but about participating in God's work with what He supplies. The phrase 'we have given you of your own' has found its way into many prayers of dedication and hymns of consecration, though no specific hymn title is traceable to the verse alone.
Preaching This Verse
Three-point outline
- Our need for humility in giving. David starts with 'who am I?', recognizing his own insignificance. Our giving should begin not with pride in generosity but with wonder that we are allowed to give at all.
- God owns everything; we return what is His. 'For all things come from you', this truth strips away any sense of ownership. We are stewards, not owners. Every resource, every talent, every willing impulse comes from God.
- Willingness itself is a gift. The people offered 'willingly', they had both the means and the desire. David acknowledges that even the desire to give generously is part of God's enabling grace.
Five-point outline
- The shock of abundance. David is amazed that he and his people 'retain strength' to give so much. Often we are surprised by God's provision for generosity.
- The grace of a willing heart. The Hebrew hitnadev implies voluntary, spontaneous giving. God does not coerce; He creates willing hearts.
- The return of the gift. 'Of your own have we given you', our offerings are never a loan to God, but a return of what He first entrusted to us.
- Community in giving. David includes 'my people', the generosity is corporate, not just individual. The church gives together as a people.
- Gratitude, not obligation. The context is a prayer of thankfulness. David thanks God for the privilege of giving, not for the gift itself.
Illustration hooks
- Birthday gift for a parent. When a child gives a gift bought with money the parent gave, the joy is in the gesture, not the source. So with God: He gives us everything, and our giving back delights Him because of the love it shows.
- Borrowed tools. Imagine borrowing a neighbour's ladder to fix a branch, then thanking them for 'letting you help' by using their ladder. David's prayer mirrors that: we use God's own resources to serve Him.
- Team project where the boss supplies all materials. The workers don't provide the bricks or tools, they simply assemble what is given. Our offerings are like that: God supplies the means and the willingness; we only present them to Him.
Questions your congregation is asking
- 'If God already owns everything, does my giving really matter to Him?'
- 'How do I develop a more willing heart for generosity?'
- 'What keeps us from seeing our offerings as a privilege rather than a chore?'
Leading a Discussion
David's prayer comes right after an extraordinary moment of collective generosity. The people gave freely, and David turned their act into a lesson about grace. This passage invites us to re-examine our own attitudes toward giving, not just money, but any offering of time, talent, or resource. The key question: if everything is already God's, what makes our giving meaningful?
Discussion questions
- Why does David begin with 'who am I?' before praising the people's generosity? What does that reveal about his view of God and himself?
- The Hebrew phrase na'tzor koach (retain strength) is rare. What does it suggest about the human capacity to give? How does it challenge our assumptions about self-sufficient generosity?
- In what ways do we sometimes think we are giving God something 'extra' rather than returning to Him what is already His? How does verse 14 correct that attitude?
- David thanks God for the offering itself, not just the outcome. How can we cultivate gratitude for the ability to give, not just for what the gift produces?
- How does knowing that 'all things come from you' shape the way you approach your finances, your time, and your talents?
- The people gave 'willingly' (hitnadev, to volunteer). What conditions help create a willing heart in a community of faith?
- How does this verse connect to the New Testament teaching about cheerful giving in 2 Corinthians 9:7? What is the same, and what is new?
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)
| Genesis 28:22 | then this stone, which I have set up for a pillar, will be God’s house. Of all that you will give me I will surely give a tenth to you.” |
| Genesis 32:10 | I am not worthy of the least of all the loving kindnesses, and of all the truth, which you have shown to your servant; for with just my staff I crossed over this Jordan; and now I have become two companies. |
| II Samuel 7:18 | Then David the king went in and sat before Yahweh; and he said, “Who am I, Lord Yahweh, and what is my house, that you have brought me this far? |
| I Chronicles 29:9 | Then the people rejoiced, because they offered willingly, because with a perfect heart they offered willingly to Yahweh; and David the king also rejoiced with great joy. |
| Psalms 50:10 | For every animal of the forest is mine, and the livestock on a thousand hills. |
| Psalms 50:12 | If I were hungry, I would not tell you, for the world is mine, and all that is in it. |
| Psalms 115:1 | Not to us, Yahweh, not to us, but to your name give glory, for your loving kindness, and for your truth’s sake. |
| Daniel 4:30 | The king spoke and said, “Is not this great Babylon, which I have built for the royal dwelling place by the might of my power and for the glory of my majesty?” |
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
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke draws on the Targum to sharpen one point: when we give to God, we are giving back from what He first gave. All good originates from His presence, so our offerings are simply returning the blessings His hands have already supplied.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator highlights the striking contrast between human frailty and great success. The literal meanings show that ability means retaining strength, and “of thine own” means from God’s hand. David praises God for granting lasting achievement to such a temporary, weak creature.
Geneva Bible Notes Reformed 1599
But who am I, and what is my people, that we shoulde be able to offer willingly after this sort? for all things come of thee: and of thine owne hand we haue giuen thee.
Gill's Exposition of the Bible Baptist 1748
Gill highlights that David's deep sense of unworthiness underscores a key truth: any willingness or ability to give generously comes entirely from God. The people's lavish offering is not their own doing—it is simply returning to God what He first gave them. Nothing we bring to God originates with us.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch point to the Hebrew phrase "hold strength together," meaning having the power to act, and note that David's willing generosity flows from the recognition that everything given was first received from God's hand. The people's liberality is not their own but a return of what God enabled.
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 that David's prayer demonstrates the true spirit
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley stresses that everything we offer to God comes from God first: both the resources to give and the willingness to give them. He adds a sharp spiritual paradox: the more we do for God, the more indebted we become, because even our ability to serve is a gift of grace that leaves us in greater debt, not credit.