Text -- 2 Samuel 7:1-15 (NET)

The Lord Establishes a Covenant with David

7:1 The king settled into his palace, for the Lord gave him relief from all his enemies on all sides. 7:2 The king said to Nathan the prophet, “Look! I am living in a palace made from cedar, while the ark of God sits in the middle of a tent.” 7:3 Nathan replied to the king, “You should go and do whatever you have in mind, for the Lord is with you.” 7:4 That night the Lord told Nathan, 7:5 “Go, tell my servant David: ‘This is what the Lord says: Do you really intend to build a house for me to live in? 7:6 I have not lived in a house from the time I brought the Israelites up from Egypt to the present day. Instead, I was traveling with them and living in a tent. 7:7 Wherever I moved among all the Israelites, I did not say to any of the leaders whom I appointed to care for my people Israel, “Why have you not built me a house made from cedar?”’ 7:8 “So now, say this to my servant David: ‘This is what the Lord of hosts says: I took you from the pasture and from your work as a shepherd to make you leader of my people Israel. 7:9 I was with you wherever you went, and I defeated all your enemies before you. Now I will make you as famous as the great men of the earth. 7:10 I will establish a place for my people Israel and settle them there; they will live there and not be disturbed any more. Violent men will not oppress them again, as they did in the beginning 7:11 and during the time when I appointed judges to lead my people Israel. Instead, I will give you relief from all your enemies. The Lord declares to you that he himself will build a dynastic house for you. 7:12 When the time comes for you to die, I will raise up your descendant, one of your own sons, to succeed you, and I will establish his kingdom. 7:13 He will build a house for my name, and I will make his dynasty permanent. 7:14 I will become his father and he will become my son. When he sins, I will correct him with the rod of men and with wounds inflicted by human beings. 7:15 But my loyal love will not be removed from him as I removed it from Saul, whom I removed from before you.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Sa 7:1

That is, was settled in the house which Hiram's men had built for him, then he reflected upon the unsettled state of the ark.

Wesley: 2Sa 7:2

That is, in a tent or tabernacle, 2Sa 7:6, composed of several curtains.

Wesley: 2Sa 7:3

Pursue thy intentions, and build an house for the ark. The design being pious and the thing not forbidden by God, Nathan hastily approves it, before he had consulted God about it, as both he and David ought to have done in a matter of so great moment. And therefore Nathan meets with this rebuke, that he is forced to acknowledge his error, and recant it. For the holy prophets did not speak all things by prophetic inspiration, but some things by an human spirit.

Wesley: 2Sa 7:4

Because David's mistake was pious, and from an honest mind, God would not suffer him to lie long in it.

Wesley: 2Sa 7:5

That is, thou shalt not.

Wesley: 2Sa 7:6

These two seem thus to be distinguished, the one may note the curtains and hangings within, the other the frame of boards, and coverings upon it.

Wesley: 2Sa 7:8

Lest David should be too much discouraged, or judge himself neglected of God, as one thought unworthy of so great an honour, God here gives him the honourable title of his servant, thereby signifying that he accepted of his service, and good intentions.

Wesley: 2Sa 7:10

That is, I will make room for them, whereas hitherto they have been much distressed by their enemies. Or, I will establish a place for them, that is, I will establish them in their place or land.

Wesley: 2Sa 7:10

Among the favours which God had vouchsafed, and would vouchsafe to David, he reckons his blessings to Israel, because they were great blessings to David; partly, because the strength and happiness of a king consists in the multitude and happiness of his people; and partly, because David was a man of a public spirit, and therefore no less affected with Israel's felicity than with his own.

Wesley: 2Sa 7:10

Namely in Egypt.

Wesley: 2Sa 7:11

Nor as they did under the judges. But all this is to be understood with a condition, except they should notoriously forsake God.

Wesley: 2Sa 7:11

That is, and as until this time in which I have given thee rest. But these words, though according to our translation they be enclosed in the same parenthesis with the foregoing clauses, may be better put without it, and taken by themselves. For the foregoing words in this verse, and in 2Sa 7:10, all concern the people of Israel; but these words concern David alone, to whom the speechs returns after a short digression concerning the people of Israel. And they may be rendered thus.

Wesley: 2Sa 7:11

More fully and perfectly than yet thou dost.

Wesley: 2Sa 7:11

For thy good intentions to make him an house, he will make thee an house, a sure house, that is, he will increase and uphold thy posterity, and continue thy kingdom in thy family.

Wesley: 2Sa 7:12

_When the time of thy life shall expire. This phrase implies, that his days shall be prolonged to the usual course of nature, and not cut off in the midst, by any violent or untimely death.

Wesley: 2Sa 7:12

I will set up in thy throne, thy posterity, first Solomon, and then others successively, and at last the Messiah. So the following words may be understood, part of his posterity in general, part of Solomon, and part of Christ only, according to the different nature of the several passages.

Wesley: 2Sa 7:13

This is meant literally of Solomon, who alone did build the material house or temple; but ultimately of Christ, who is the builder of God's spiritual house or temple.

Wesley: 2Sa 7:13

That is, for my service, and glory.

Wesley: 2Sa 7:13

This is not meant of Solomon, for his kingdom was not for ever. But it is to be understood of David's posterity, in general, and with special respect to Christ, in whose person the kingdom was to be lodged for ever.

Wesley: 2Sa 7:14

I will carry myself towards him as a father, with all affection, and I will own him as my son. This is intended both of Solomon, as a type of Christ; and of Christ himself as is evident from Heb 1:5.

Wesley: 2Sa 7:14

This agrees only to Solomon and some others of David's posterity; but not to Christ, who never committed iniquity, as Solomon did, who therein was no type of Christ, and therefore this branch is terminated in Solomon; whereas in those things wherein Solomon was a type of Christ, the sense passes through Solomon to Christ.

Wesley: 2Sa 7:14

With such rods as are gentle and moderate, and suited to man's weakness.

Wesley: 2Sa 7:15

That is, Or, my kindness, that is, the kingdom which I have mercifully promised to thee and thine.

Wesley: 2Sa 7:15

In regard of his posterity, for the kingdom was continued to his person during life.

JFB: 2Sa 7:2

The palace which Hiram had sent men and materials to build in Jerusalem had been finished. It was magnificent for that age, though made wholly of wood: houses in warm countries not being required to possess the solidity and thickness of walls which are requisite for dwellings in regions exposed to rain and cold. Cedar was the rarest and most valuable timber. The elegance and splendor of his own royal mansion, contrasted with the mean and temporary tabernacle in which the ark of God was placed, distressed the pious mind of David.

JFB: 2Sa 7:3

The piety of the design commended it to the prophet's mind, and he gave his hasty approval and encouragement to the royal plans. The prophets, when following the impulse of their own feelings, or forming conjectural opinions, fell into frequent mistakes. (See on 1Sa 16:6; 2Ki 4:27).|| 08185||1||14||0||@@GOD APPOINTS HIS SUCCESSOR TO BUILD IT.==== (2Sa 7:4-17)

JFB: 2Sa 7:3

The command was given to the prophet on the night immediately following; that is, before David could either take any measures or incur any expenses.

JFB: 2Sa 7:11

As a reward for his pious purpose, God would increase and maintain the family of David and secure the succession of the throne to his dynasty. [See on 1Ch 17:10].

JFB: 2Sa 7:12

It is customary for the oldest son born after the father's succession to the throne to succeed him in his dignity as king. David had several sons by Bath-sheba born after his removal to Jerusalem (2Sa 5:14-16; compare 1Ch 3:5). But by a special ordinance and promise of God, his successor was to be a son born after this time; and the departure from the established usage of the East in fixing the succession, can be accounted for on no other known ground, except the fulfilment of the divine promise.

JFB: 2Sa 7:13

This declaration referred, in its primary application, to Solomon, and to the temporal kingdom of David's family. But in a larger and sublimer sense, it was meant of David's Son of another nature (Heb 1:8). [See on 1Ch 17:14.]

Clarke: 2Sa 7:1

When the king sat in his house - That is, when he became resident in the palace which Hiram, king of Tyre, had built for him

Clarke: 2Sa 7:1

And the Lord had given him rest - This was after he had defeated the Philistines, and cast them out of all the strong places in Israel which they had possessed after the overthrow of Saul; but before he had carried his arms beyond the land of Israel, against the Moabites, Syrians, and Idumeans. See 2Sa 8:1-14.

Clarke: 2Sa 7:2

I dwell in a house of cedar - That is, a house whose principal beams, ceiling, and wainscot, were cedar

Clarke: 2Sa 7:2

Dwelleth within curtains - Having no other residence but the tabernacle, which was a place covered with the skins of beasts, Exo 26:14.

Clarke: 2Sa 7:3

Nathan said to the king - In this case he gave his judgment as a pious and prudent man, not as a prophet; for the prophets were not always under a Divine afflatus; it was only at select times they were thus honored

Clarke: 2Sa 7:3

For the Lord is with thee - Thou hast his blessing in all that thou doest, and this pious design of thine will most certainly meet with his approbation.

Clarke: 2Sa 7:5

Shalt thou build me a house - That is, Thou shalt not: this is the force of the interrogative in such a case.

Clarke: 2Sa 7:7

With any of the tribes - "Spake I a word to any of the Judges"is the reading in the parallel place, 1Ch 17:6, and this is probably the true reading. Indeed, there is but one letter of difference between them, and letters which might be easily mistaken for each other: שבטי shibtey , tribes, is almost the same in appearance with שפטי ht shophetey , judges; the ב beth and the פ pe being the same letter, the apex under the upper stroke of the פ pe excepted. If this were but a little effaced in a MS., it would be mistaken for the other, and then we should have tribes instead of judges. This reading seems confirmed by 2Sa 7:11.

Clarke: 2Sa 7:10

I will appoint a place - I have appointed a place, and have planted them. See the observations at the end, 2Sa 7:25 (note).

Clarke: 2Sa 7:11

The Lord - will make thee a house - Thou hast in thy heart to make me a house; I have it in my heart to make thee a house: thy family shall be built up, and shall prosper in the throne of Israel; and thy spiritual posterity shall remain for ever. God is the author of all our holy purposes, as well as of our good works, he first excites them; and if we be workers together with him, he will crown and reward them as though they were our own, though he is their sole author.

Clarke: 2Sa 7:13

He shall build - That is, Solomon shall build my temple, not thou, because thou hast shed blood abundantly, and hast made great wars. See 1Ch 22:8 (note); and see also the observations at the end, 2Sa 7:25 (note)

Clarke: 2Sa 7:13

The throne of his kingdom for ever - This is a reference to the government of the spiritual kingdom, the kingdom of the Messiah, agreeably to the predictions of the prophet long after, and by which this passage is illustrated: "Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it, with judgment and with justice, from henceforth even For Ever."Isa 9:7.

Clarke: 2Sa 7:14

If he commit iniquity - Depart from the holy commandment delivered to him; I will chasten him with the rod of men-he shall have affliction, but his government shall not be utterly subverted. But this has a higher meaning. See the observations at the end, 2Sa 7:25 (note).

Clarke: 2Sa 7:15

But my mercy shall not depart away from him, as I took it from Saul - His house shall be a lasting house, and he shall die in the throne of Israel, his children succeeding him; and the spiritual seed, Christ, possessing and ruling in that throne to the end of time

The family of Saul became totally extinct; the family of David remained till the incarnation. Joseph and Mary were both of that family; Jesus was the only heir to the kingdom of Israel; he did not choose to sit on the secular throne, he ascended the spiritual throne, and now he is exalted to the right hand of God, a Prince and a Savior, to give repentance and remission of sins. See the observations at the end of the chapter, 2Sa 7:25 (note)

Many have applied these verses and their parallels to support the doctrine of unconditional final perseverance; but with it the text has nothing to do; and were we to press it, because of the antitype, Solomon, the doctrine would most evidently be ruined, for there is neither proof nor evidence of Solomon’ s salvation.

Defender: 2Sa 7:12

As with many Old Testament prophecies, this remarkable "Davidic Covenant" has both a near and far application. Solomon was David's "seed," and he did "build an house for my name," but the ultimate fulfillment is in the greater Son of David, the Lord Jesus Christ, who was "a son over His own house; whose house are we" (Heb 3:6)."

Defender: 2Sa 7:14

Here is an ancient testimony that this son of David would also be uniquely "the Son of God," as cited and confirmed in Heb 1:5.

Defender: 2Sa 7:14

Christ never committed iniquity, but "he was bruised for our iniquities," for "the Lord hath laid on him the iniquity of us all" (Isa 53:5, Isa 53:6)."

Defender: 2Sa 7:15

Saul's kingdom was completely removed, but David's was not. Even though Solomon's sins resulted in the divided kingdom and ultimately in the Assyrian and Babylonian captivities, the covenant was reconfirmed through Christ, who was made of "the seed of David according to the flesh" (Rom 1:3), legally entitled to David's throne through Solomon (Mat 1:6-16) and biologically through Mary, the daughter of Heli (Luk 3:23-31)."

TSK: 2Sa 7:1

the king : 1Ch 17:1-15; Dan 4:29, Dan 4:30

the Lord : Jos 21:44, Jos 23:1; 1Ki 5:4; 2Ch 14:6; Psa 18:1 *title Pro 16:7; Luk 1:74, Luk 1:75

TSK: 2Sa 7:2

Nathan : 2Sa 12:1; 1Ch 29:29

I dwell : 2Sa 5:11; 1Ch 14:1; Jer 22:13-15; Hag 1:4

the ark : Psa 132:5; Joh 2:17; Act 7:46

curtains : 2Sa 6:17; Exo 26:1-14, Exo 40:21; 1Ch 16:1; 2Ch 1:4

TSK: 2Sa 7:3

do : 2Ki 4:27

all that : 1Sa 16:7; 1Ki 8:17, 1Ki 8:18; 1Ch 22:7, 1Ch 28:2; Psa 20:4, Psa 37:4

for the : 1Sa 10:7; 1Jo 2:27

TSK: 2Sa 7:4

that night : Num 12:6; 1Ch 17:3; Amo 3:7

TSK: 2Sa 7:5

my servant David : Heb. to my servant, to David

Shalt : 1Ki 5:3, 1Ki 8:16-19; 1Ch 17:4, 1Ch 22:7, 1Ch 22:8, 23:3-32

TSK: 2Sa 7:6

I have not : Jos 18:1; 1Ki 8:16; 1Ch 17:5, 1Ch 17:6

walked : Exo 33:14, Exo 33:15, Exo 40:35-38; Lev 26:23, Lev 26:24, Lev 26:27, Lev 26:28; Num 10:33-36; Deu 23:14; 2Co 6:16; Rev 2:1

tent : Exo 40:18, Exo 40:19, Exo 40:34; Act 7:44

TSK: 2Sa 7:7

walked : Lev 26:11, Lev 26:12

any of the tribes : 1Ch 17:6, any of the judges, Instead of שׁבטי , shivtey , ""tribes,""we should probably read, with Houbigant, Drs. Waterland and A. Clarke, and others, שׁפטי , shophtey , ""judges;""which is the reading in the parallel passage. Indeed there is but one letter of difference between them, and letters which might be easily mistaken for each other; the apex under the upper stroke of the פ , pay , being the only mark to distinguish it from the ב , baith . Compare with 2Sa 7:11.

feed : 2Sa 5:2; Psa 78:71, Psa 78:72; Isa 40:11; Jer 3:15, Jer 23:4; Eze 34:2, Eze 34:15, Eze 34:23; Mic 5:4; Mat 2:6 *marg. Joh 21:15-17; Act 20:28, Act 21:28; 1Pe 5:1

TSK: 2Sa 7:8

I took thee : 1Sa 16:11, 1Sa 16:12; 1Ch 17:7; Psa 78:70

following : Heb. after

ruler : 2Sa 6:21, 2Sa 12:7; 1Sa 9:16, 1Sa 10:1

TSK: 2Sa 7:9

And I was : 2Sa 5:10, 2Sa 8:6, 2Sa 8:14, 2Sa 22:30, 2Sa 22:34-38; 1Sa 18:14; 1Ch 17:8

cut off : 2Sa 22:1; 1Sa 31:6; Psa 18:37-42, Psa 89:23

out of thy sight : Heb. from thy face

a great : Gen 12:2; 1Sa 2:8; 1Ch 17:8; Psa 113:7, Psa 113:8; Luk 1:52

like unto : Psa 87:3-6

TSK: 2Sa 7:10

plant them : 1Ch 17:9; Psa 44:4, Psa 80:8; Jer 18:9, Jer 24:6; Eze 37:25-27; Amo 9:15

neither : Psa 89:22, Psa 89:23; Isa 60:18; Eze 28:24; Hos 2:18; Rev 21:4

as beforetime : Exo 1:13, Exo 1:14, Exo 1:22; Jdg 4:3, Jdg 6:2-6; 1Sa 13:17

TSK: 2Sa 7:11

since : Jdg 2:14-16; 1Sa 12:9-11; Psa 106:42

have caused : 2Sa 7:1; Job 5:18, Job 5:19, Job 34:29; Psa 46:9

he will make : 2Sa 7:27; Exo 1:21; 1Ki 2:24, 1Ki 11:38; 1Ch 17:10, 1Ch 22:10; Psa 89:3, Psa 89:4, Psa 127:1; Pro 14:1

TSK: 2Sa 7:12

And when : 1Ki 2:1, 1Ki 8:20

sleep : Deu 31:16; 1Ki 1:21; Dan 12:2; Act 13:36; 1Co 15:51; 1Th 4:14

I will set : Gen 15:4; 1Ki 8:20; 1Ch 17:11; Psa 89:29, Psa 132:11, Psa 132:12; Isa 9:7; Isa 11:1-3, Isa 11:10; Mat 22:42-44; Act 2:30

TSK: 2Sa 7:13

He shall : 1Ki 5:5, 1Ki 6:12, 1Ki 8:19; 1Ch 17:11, 1Ch 17:12, 1Ch 22:9, 1Ch 22:10, 1Ch 28:6, 1Ch 28:10; Zec 6:13; Mat 16:18; Luk 1:31-33; Heb 3:3; 1Pe 2:5

I will stablish : 2Sa 7:16; 1Ch 28:7; Psa 89:4, Psa 89:21, Psa 89:29, Psa 89:36, Psa 89:37; Isa 9:7, Isa 49:8; Luk 1:32, Luk 1:33

TSK: 2Sa 7:14

I will be : 1Ch 17:13, 1Ch 28:6; Psa. 89:20-37; Mat 3:17; Heb 1:5

If he : Psa 89:30-35

I will : Deu 8:5; Job 5:17; Psa 94:12, Psa 94:13; Pro 3:11, Pro 3:12; Jer 30:11; 1Co 11:32; Heb 12:5-11; Rev 3:19

TSK: 2Sa 7:15

But my : 2Sa 7:14, 2Sa 7:16; 1Sa 19:24; Psa 89:28, Psa 89:34; Isa 55:3; Act 13:34-37

as I took : 1Sa 15:23, 1Sa 15:28, 1Sa 16:14; 1Ki 11:13, 1Ki 11:34-36; Isa 9:7, Isa 37:35

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Sa 7:1

There is no indication how soon after the bringing up of the ark these things occurred, but it was probably at no long interval.

Barnes: 2Sa 7:2

Nathan the prophet - Here first mentioned, but playing an important part afterward (e. g. 2Sa 12:1; 1Ki 1:10; 1Ch 29:29; 2Ch 9:29). From the two last passages it appears that he wrote the history of David’ s reign, and a part at least of Solomon’ s. His distinctive title is the prophet, that of Gad the seer (compare 1Sa 9:9). He was probably nuch younger than David. In 2Sa 7:3, he spoke his own private opinion; in 2Sa 7:4, this was corrected by the word of the Lord.

Barnes: 2Sa 7:6

Have walked - Implying the frequent moving of the tabernacle, in the times of the Judges, as opposed to a settled resting in one place. The word tent, refers especially to the outward covering of skins, etc.: the tabernacle denotes the framework of beards and bars. Observe the constant reference to the Exodus and to the details as given in the books of Moses.

Barnes: 2Sa 7:7

The tribes of Israel - The duplicate passage reads judges (see margin and compare 2Sa 7:11). But a comparison with such passages as Psa 78:67-68; 1Ki 8:16; and 1Ch 28:4, favors the reading "tribes,"and the phrase is a condensed one, the meaning of which is, that whatever tribe had in times past supplied the ruler of Israel, whether Ephraim in the days of Joshua, or Benjamin in the time of Saul, or Judah in that of David, God had never required any of these tribes to build a house in one of their cities.

An house of cedar - See 1Ki 7:2-3; 1Ki 10:17, 1Ki 10:21; Jer 22:14, Jer 22:23. Beams of cedar marked a costly building. The cedar of Lebanon is a totally different tree from what we improperly call the red or Virginian cedar, which supplies the sweet-scented cedar wood, and is really a kind of juniper. The cedar of Lebanon is a close-grained, light-colored, yellowish wood, with darker knots and veins.

Barnes: 2Sa 7:10

Moreover I will appoint ... - It should be: And I have appointed a place, etc., and have planted them, etc. This was already done by the consolidation of David’ s kingdom. The contrast between this and 2Sa 7:11 is that of the troubled, unsettled times of the Judges and the frequent servitudes of Israel in those times, with the settled prosperity and independence of the kingdom of David and Solomon.

Barnes: 2Sa 7:12

The prophet, having detailed God’ s past mercies to David, now passes on to direct prophecy, and that one of the most important in the O d Testament.

I will set up the seed - In one sense this mannifestly refers to Solomon, David’ s successor and the builder of the temple. But we have the direct authority of Peter Act 2:30 for applying it to Christ the seed of David, and His eternal kingdom; and the title the Son of David given to the Messiah in the rabbinical writings, as well as its special application to Jesus in the New Testament, springs mainly from the acknowledged Messianic significance of this prophecy. (See also Isa 55:3; Act 13:34.)

Barnes: 2Sa 7:13

He shall build an house ... - For the fulfillment of this in the person of Solomon, see 1Ki 8:16-20. For its application to Christ, see Joh 1:12; Eph 1:20-22; 1Ti 3:15; Heb 3:6; etc.; and Zec 6:12-13.

I will stablish the throne of his kingdom forever - The words forever, emphatically twice repeated in 2Sa 7:16, show very distinctly that this prophecy looks beyond the succession of the kings of Judah of the house of David, and embraces the throne of Christ according to the Angel’ s interpretation given in Luk 1:31-33, where the reference to this passage cannot be mistaken. This is also brought out fully in Psa 89:29, Psa 89:36-37. See also Dan 7:13-14; Isa 9:6-7; Jer 23:5-6; Jer 33:14-21; Eze 34:24; Zec 12:7-8; Hos 3:5, etc.

Barnes: 2Sa 7:14

I will be his father ... - In marginal reference the equivalent expressions are applied to David. In Heb 1:5, this text is applied to Christ. But in 1Ch 17:13; 1Ch 22:9-10; 1Ch 28:6, it is expressly appropriated to Solomon.

With the rod of men ... - i. e. such a chastisement as men inflict upon their children, to correct and reclaim them, not to destroy them. The whole clause is omitted in 1Ch 17:13.

Barnes: 2Sa 7:15

My mercy shall not depart ... - Hence, Isaiah’ s saying, the sure mercies of David Isa 55:3, i. e. unfailing, lasting mercies: mercies which are like streams of water that never dry up Isa 33:16; Jer 15:18. This is explained in 2Sa 7:16, where the word established is the same word as is rendered sure in Isaiah.

Before thee - Before Me is probably the true reading in 2Sa 7:15-16 (if the rest of the text be sound), according to the analogy of Jer 35:19; 1Sa 2:30, 1Sa 2:35; and many other places; whereas the idea contained in the reading, before thee, is unparalleled. But the reading in 1Ch 17:13 is quite different: "As I took it from him that was before thee,"meaning Saul, which gives a very good sense, and suggests that the text here may have been corrupted.

Poole: 2Sa 7:2

i.e. In a tent or tabernacle, 1Sa 7:6 composed of several curtains, Exo 26:1 , &c.

Poole: 2Sa 7:3

Pursue thy intentions, and build a house for the ark. The design being pious, and the thing not forbidden by God, Nathan hastily approves it, before he had either seriously considered it in his own mind, or consulted God about it, as both he and David certainly ought to have done in a matter of so great moment. And therefore Nathan meets with this rebuke, that he is forced to acknowledge his error, and recant it. For the holy prophets did not speak all things by prophetical inspiration, but some things by a human spirit, and prudent conjecture; and therefore they were ignorant and mistaken in some matters, as 1Sa 16:6 2Ki 4:27 .

Poole: 2Sa 7:4

It came to pass that night: because David’ s mistake was pious, and from an honest mind, God would not suffer him to lie long in his mistake, nor to disquiet his mind, or run himself into inconveniencies, in order to the work, before he gave a stop to it.

The word of the Lord came unto Nathan that the same person who had confirmed David in his mistake, might now rectify it.

Poole: 2Sa 7:5

i.e. Thou shalt not. Or, Wilt thou build , &c.? Dost thou purpose it?

Poole: 2Sa 7:6

These two seem thus to be distinguished; the one may note the curtains and hangings within, the other the frame of boards, and coverings upon it.

Poole: 2Sa 7:7

Spake I a word? did I ever give any command about it? without which neither they did, nor thou shouldst attempt it.

With any of the tribes: in 1Ch 17:6 , it is of the judges; and to them, not to the tribes, the following words agree,

whom I commanded to feed my people Israel Either therefore the tribes are here put synecdochically for the rulers of the tribes, as the word church is sometimes used for the governors of it; or the word here rendered tribes may be rendered sceptres , as it is used Gen 49:10 , and sceptres put for sceptre-bearers or rulers , as is very frequent.

Poole: 2Sa 7:8

So shalt thou say unto my servant David: lest David should be too much discouraged, or judge himself neglected and forsaken of God, as one thought unworthy of so great an honour, God here gives him the honourable title of his servant , thereby signifying that he accepted of his service, and of his good intentions, which also was expressed at this time, as it may seem from 1Ki 8:18 , though not in this place.

I took thee from the sheep-cote, to be ruler over my people I advanced thee, and I do not repent of it.

Poole: 2Sa 7:10

I will appoint a place i.e. I will make room for them; whereas hitherto they have been much constrained and distressed by their enemies, Or, I will establish (for so that verb sometimes signifies)

a place for them i.e. I will establish them in their place or land. Some learned men render the verse thus, and the Hebrew words will bear it: And I have appointed (or assigned, or given) a place for my people Israel , (to wit, the land of Canaan,) and have planted them in it, that they may dwell in their own place, and be no more driven to and fro ; or rather, and they shall dwell in their own place , &c.; i.e. as I did long ago appoint it to them, and afterwards planted them, or put them into actual possession; so now they shall continue or dwell in it, in spite of all their enemies.

For my people Israel . Among the favours which God had vouchsafed, and would vouchsafe to David, he reckons his blessings to the people of Israel, because they were great blessings to David; partly because the strength and happiness of a king consists in great part in the multitude and happiness of his people; and partly because David was a man of a pious and public spirit, and therefore no less affected with Israel’ s felicity than with his own.

In a place of their own i.e. in their own land, not in strange lands, nor mixed with other people.

As beforetime either, first, As in the land of Egypt; and so he goes downward to the judges. Or, secondly, As in Saul’ s time; and so he ascends to the judges.

Poole: 2Sa 7:11

Nor as they did under the judges, neither so oft nor so long. But all this is to be understood with a condition, except they should notoriously forsake God, or rebel against him; which being so oft declared by God in other places it was needless to mention it here. Or this may relate to the latter ages of the world, when the people of Israel shall be converted to Christ, and recalled out of captivity, and planted in their own place; when they shall enjoy a far greater degree of tranquillity than ever they did before. And this agrees best with the future tense,

I will appoint— and will plant them & c.; otherwise the work was already done, God had already appointed this land for them, and actually planted them in it.

And have caused thee to rest from all thine enemies i. e. and until this time in which I have given thee rest. But these words, though according to our translation they be enclosed in the same parenthesis with the foregoing clauses, may seem to be better put without it, and to be taken by themselves. For the foregoing words in this verse, and in 2Sa 7:10 , do all concern the people of Israel; but these words seem to concern David alone, to whom the speech returns after a short digression concerning the people of Israel. And they may be rendered either thus, and I have caused thee to rest , &c., or, and I will cause thee to rest , &c., to wit, more fully and perfectly than vet thou dost.

He will make thee an house for thy good intentions to make him an house, he will make thee an house , to wit, a sure house , as is expressed, 1Ki 11:38 , i. e. he will increase and uphold thy posterity, and continue thy kingdom in thy family.

Poole: 2Sa 7:12

When thy days be fulfilled when the time of thy life shall expire. This phrase implies that his days shall be completed and prolonged to the usual course and stint of nature, and not out off in the midst, by any violent or untimely death.

I will set up thy seed after thee I will set up in thy stead and throne thy posterity, first Solomon, and then others successively, and at last the Messias. So the following words may be understood diversely, part of his posterity in general or indefinitely taken, part of Solomon, and part of Christ only, according to the differing nature of the several passages.

Out of thy bowels out of thy inward parts, or from thy loins; who shall be begotten by thee.

Poole: 2Sa 7:13

He shall build an house: this is meant literally and immediately of Solomon, who alone did build the material house or temple; but mystically and ultimately of Christ, who is the builder of God’ s spiritual house or temple, Heb 3:3,6 1Pe 2:5 .

For my name i. e. for my service, and worship, and glory.

I will stablish the throne of his kingdom: this is not meant of Solomon, for his kingdom was not for ever. And though the phrase for ever is sometimes used of the time of a man’ s life, yet it cannot be so understood here, because the mercy here promised to David’ s son is of another nature, and of far longer continuance, than that which was given to Saul, 2Sa 7:15 , who yet enjoyed the kingdom as long as he lived. But it is to be understood of David’ s posterity in general, but with special respect to Christ in whose person the kingdom was to be lodged for ever, Isa 9:7 Dan 2:44 Luk 1:32,33 .

Poole: 2Sa 7:14

I will carry myself towards him as becomes a father, with all affection and tenderness, and I will own him its my son. This is intended both of Solomon, as a type of Christ; and of Christ himself, as is evident from Heb 1:5 .

If he commit iniquity: this agrees only to Solomon and some others of David’ s posterity; but not to Christ, who never committed iniquity, as Solomon did, who therein was no type of Christ and therefore this branch is terminated in Solomon; whereas in those things wherein Solomon was a type of Christ, the sense passeth through Solomon unto Christ.

With the rod of men either, first. With such rods as men use to correct their sons, or to beat other men; which are here opposed to the rods or strokes which an angry God inflicts. See, Job 23:6 Psa 39:11 Isa 47:3 Rom 9:22 Heb 10:31 12:29 . Or, secondly, With such rods as are gentle and moderate, and suited to man’ s weakness; as a tolerable and resistible temptation is called human , or common to men , 1Co 10:13 .

Poole: 2Sa 7:15

My mercy or my kindness , i. e. the kingdom which l have mercifully an kindly promised to thee and thine.

As I took it from Saul in regard of his posterity, for the kingdom was continued to his person during life.

Haydock: 2Sa 7:1

A name. So that all might praise God, for the favours which he had bestowed upon his people, (Haydock) and admire his power and glory. ---

Gods, whom thou didst cast out of Chanaan. (Paralipomenon) (Calmet) ---

From, is not expressed in the Vulgate or Hebrew, though Protestants also supply it. (Haydock) ---

Some explain Elohim, "gods," of the chief men of the Hebrew nation. The power of the idols was overthrown; (Numbers xxxiii. 4,) and the Israelites were rescued both from oppression, and from the service of false gods, Ezechiel xvi. (Calmet) ---

Adonai is often substituted for Jehova; as appears from 1 Paralipomenon xvii. 21, 22. (Kennicott)

Haydock: 2Sa 7:1

Enemies, before he had made war upon the surrounding nations, 1 Paralipomenon xviii. 1.

Haydock: 2Sa 7:2

Nathan. An admirable courier, (Grotius) and a great saint, Ecclesiasticus xlvii. He was neither too rough, nor too complaisant. ---

Cedar. This was the most esteemed species of wood. The palace of the Persian kings, at Ecbatana, was chiefly built of it, and of cypress wood. (Polybius x.) ---

Houses were not there built in such a solid manner, as they are in colder climates. They consisted mostly of wood. ---

Skins. The outer veils of the tabernacle were made of skins, as others generally were. (Calmet) ---

Hebrew and Chaldean, "of curtains."

Haydock: 2Sa 7:3

Thee. David did not, perhaps, consult him as a prophet; and Nathan thought that the proposal was so just, that it might be safely carried into effect. The prophets are not inspired in all their actions. Joseph was of a different opinion from his father, Genesis xlviii. 19. Samuel supposed that Eliab should have been king; (1 Kings xvi. 6,) and Eliseus confesses, that God had concealed from his the affliction of the woman with whom he lodged, 4 Kings iv. 24. (Calmet) ---

God afterwards sent the same Nathan to rectify his former decision, that he might not pass sentence, in future, without consulting him. (Menochius)

Haydock: 2Sa 7:7

Tribes. 1 Paralipomenon xvii. 6, by the substitution of p for b, reads Shophete, "judges," which seems more natural. Some farther information is there given and we learn that the reason why David was denied the privilege of building a temple, was because he had been so much engaged in war. (Calmet)

Haydock: 2Sa 7:10

Before, provided they be faithful. These promises are conditional.

Haydock: 2Sa 7:11

House, or give thee children, who shall hold the sceptre. (Menochius)

Haydock: 2Sa 7:12

I will establish his kingdom. This prophecy partly relates to Solomon; but much more to Christ, who is called the Son of David in Scripture, and the builder of the true temple, which is the Church, his everlasting kingdom, which shall never fail, nor be cast off for any iniquity of her children. (Challoner) ---

God passes over all the children whom David had already, 3 Kings ii. 15. The temporal kingdom was enjoyed by David's posterity for a long time, sufficient to verify the expression for ever, as it is often used in Scripture. (Calmet) ---

But the spiritual kingdom of the Messias will last till the end of time, and be perfected in eternity. (Haydock) ---

In these predictions we must always distinguish the type from the reality. (Calmet)

Haydock: 2Sa 7:14

Men, who are not to be entirely destroyed, like the Chanaanites. (Calmet) ---

This is not unlike the human temptation of which St. Paul speaks, 1 Corinthians x. 13. See Psalm lxxii. 5., and lxxxviii. 33. (Haydock) ---

The rod of men denotes war, and stripes signify those punishments which God inflicts. (St. Jerome, Trad.) ---

Some parts of this declaration regard Christ; others Solomon, Hebrews i. 5. (Du Hamel)

Gill: 2Sa 7:1

And it came to pass, when the king sat in his house,.... Which Hiram's servants had built for him, having no occasion to go out to war:

and the Lord had given him rest round about from all his enemies; both at home and abroad; though this rest and peace did not last long; for the next chapter gives an account of each of the people he was engaged in war with, 2Sa 8:1.

Gill: 2Sa 7:2

That the king said unto Nathan the prophet,.... This is the first time this prophet is made mention of, but often afterwards, yet who he was, and from whence he came, is not known; he appears to be a man of great piety and prudence, as well as endowed with a prophetic spirit, and was very familiar with David, and perhaps dwelt in his palace; being a man on all accounts fit for conversation with princes, to whom David imparted what he had been meditating upon in his heart. The Jews have a tradition ^t that he was the same with Jonathan the son of Shimea, the brother of David, 2Sa 21:21; which is not very likely:

see now, I dwell in an house of cedar; made of the cedars of Lebanon; see what a spacious palace it is:

but the ark of God dwelleth within curtains; in a tabernacle within curtains, as the Targum; not the tabernacle of Moses, for that was at Gibeon, 1Ch 21:29; but that which David had made for it, which consisted of curtains that were drawn around it, 2Sa 6:17. It gave him a concern that he should dwell in so magnificent a palace, and the ark of God should have so mean an habitation; wherefore it was upon his mind to build a grand edifice for it, and this he suggested hereby to Nathan, and so he understood him, as appears by what follows; and the rather he was led to such a thought, being now at rest and in peace; for then it was an house was to be built for God, in which he would cause his name to dwell, as David might easily learn from Deu 12:9; and who so proper to set forward such a work as a king, and he when at rest from his enemies?

Gill: 2Sa 7:3

And Nathan said to the king, go, do till that is in thine heart,.... He perceived it was in his heart to build an house for God; he knew an house was to be built at one time or another, by some person or another; he knew it was a good work, and fit for a king to do, and might think this was a proper time any, he being at leisure, and therefore encouraged him to it: but inasmuch as the time when and the person by whom this was to be built were not pointed out particularly in the word of God, David and he should have consulted the Lord about it; in this they erred, and for which they were tacitly reproved; for, as the event shows, this was not the time when, nor David the person by whom, it was to be built. Nathan said this as a pious and good man, in a private capacity, not as a prophet, or under a spirit of prophecy; for prophets did not always speak under such an influence, but, as private men, said some things ignorantly and through mistake; see 1Sa 16:6,

for the Lord is with thee; prospering and succeeding him in all he undertook, giving him rest from all his enemies; and he might think that this motion he now made of building an house was from the Lord; the Targum is,"the Word of the Lord shall be for thine help,''

or thine helper, and shall assist thee in this work. David being thus encouraged by the prophet, his thoughts were more employed about it, and he was resolute and eager to perform it; and now it was he penned the hundred thirty second psalm, in which he expresses his oath and vow to find a place to build on, Psa 132:1.

Gill: 2Sa 7:4

And it came to pass that night,.... The same night following the day in which David and Nathan had had the above conversation, that neither of them might continue long in their error and mistake, and especially lest David, in his great zeal and warm affection, should take an hasty and improper step:

that the word of the Lord came unto Nathan; the word of prophecy, as the Targum; before he was not under a prophetic influence, but spoke in his own words, and had not the word of God; but now it came to him:

saying; as follows.

Gill: 2Sa 7:5

Go and tell my servant David,.... The Lord speaks very honourably and respectfully of him, owns him to be his servant in other things, though he did not choose to employ him in this; and though he was not the person, nor this the time, to build the house of the Lord, yet, as he showed a good will towards it, so far it was acceptable to God:

thus saith the Lord, shalt thou build me an house for me to dwell in? no, thou shalt not, as appears from 1Ch 17:4; which seems to be expressed with much spirit, and some degree of resentment, to resolve on such a work, without seeking to know his mind in it. Eupolemus ^u an Heathen, confirms this account, only instead of a prophet he speaks of an angel, whose name he says was Dinnathan, who, when David was desirous of building a temple for God, and very anxious to be shown the place where the altar was to be erected, this angel appeared to him; and, though he showed him the place for the altar, forbad him building it, because he was polluted with human blood, and had been engaged in wars many years, and bid him leave the building of it to his son.

Gill: 2Sa 7:6

Whereas I have not dwelt in any house,.... Fixed, stated, habitation:

since the time that I brought up the children of Israel out of Egypt,

even to this day; a space of five or six hundred years, though he might before:

but have walked in a tent and in a tabernacle; moving from place to place while in the wilderness, and since in the land of Canaan, first at Gilgal, then at Shiloh, afterwards at Nob, and now at Gibeon. "Tent" and "tabernacle" are distinguished, though they were but one building and habitation; the tent was the curtains of goats' hair, and the tabernacle the linen curtains, see Exo 26:1. In 1Ch 17:5 it is "from tent to tent, and from one tabernacle to another"; which does not intend variety of tabernacles, but change of place.

Gill: 2Sa 7:7

In all the places wherein I have walked with all the children of Israel,.... See Gill on 2Sa 7:6 on the places mentioned there:

spake I a word with any of the tribes of Israel; or rather the sceptres of Israel; so the word is rendered, Gen 49:10; the sceptre bearers, rulers, and governors, whose custom was to carry a sceptre in their hands, as Ben Melech observes; and so in a parallel text, 1Ch 17:6, it is, "to any of the judges of Israel"; any of those from the times of Moses and Joshua to the times of Saul and David, and this is confirmed by what follows:

whom I commanded to feed my people Israel; that is, to rule and govern them, protect and defend them, which cannot be said of the tribes, but of the rulers of them; and the Lord asks this question, whether ever he had said a word to any of those, in all that space of time, expressing anything of this kind:

saying, why build ye not me an house of cedar? they never were bid to do it, or expostulated with why they did not, or ever reproved for not doing it; therefore why should David think of doing it?

Gill: 2Sa 7:8

Now therefore so shalt thou say unto my servant David,.... For it was taken well at his hands, in part, that it was in his heart, and he had a desire to build an house for God, though he was wrong in determining upon it without seeking the Lord; and lest he should be discouraged by the prohibition of him from building, the following things are observed to assure him it was not from disregard unto him, or displeasure at him, that he would not be employed in this service; since the Lord had given sufficient tokens of his favour to him, and with which he should be content, as having honour enough done him; it was enough that God had raised him up from a low estate to great grandeur and dignity:

thus saith the Lord of hosts, I took thee from the sheepcote, from following the sheep, to be ruler over my people, over Israel; for that was his employment, to keep his father's sheep, before he was taken into Saul's court, and married his daughter, when after his death he came to have the crown, of Israel: now this is said, not to upbraid him with his former meanness, but to observe the goodness of God unto him, and what reason he had for thankfulness, and to look upon himself as a favourite of God, who of a keeper of sheep was made a shepherd of men, to rule and feed them; so Cyrus is called a shepherd, Isa 44:28; and Agamemnon, in Homer ^w, is called "the shepherd of the people".

Gill: 2Sa 7:9

And I was with thee whithersoever thou wentest,.... When he went against Goliath, when he went forth against the Philistines, when in Saul's court, when he fled from Saul, and was obliged to go to various places, God was with him protecting and preserving him, prospering and succeeding him every where, and in everything:

and have cut off all thine enemies out of thy sight: as Saul, and others in the land of Israel, and the Philistines, and other enemies round about him, so that he had rest from them all:

and have made thee a great name, like unto the name of the great men that are in the earth; a name for a mighty king, warrior, and conqueror, such as some mighty kings and great men of the earth had obtained, and such fame, being made king over all Israel; and his success against the Jebusites had got him a name, as well as former victories he had been favoured with; on account of all which his name and fame had been spread abroad in the world, and he was reckoned as one of the greatest princes in it.

Gill: 2Sa 7:10

Moreover, I will appoint a place for my people Israel,.... The land of Canaan: this the Lord had of old appointed to them, and had introduced them into and settled them in it, but not entirely and alone; in many places the Canaanites had inhabited; but now they should be expelled, and the Israelites should have the place to themselves:

and will plant them; so that they shall take root and flourish, and continue:

that they may dwell in a place of their own; and not as they dwelt in Egypt, in a land that was not theirs; or "under themselves" ^x; under their own rulers and governors:

and move no more; as they did in the times of the judges, when, sinning against God, they were often delivered into their enemies' hands, and carried captives:

neither shall the children of wickedness afflict them any more, as beforetime; when in Egypt, and in the times of the judges; all which is supposed, provided they did not depart from the Lord, but abode by his word, worship, and ordinances, and obeyed his will; for it was by their obedience they held their tenure of the land of Canaan, see Isa 1:19; or all this may respect future times, when they shall be converted to the Messiah, and return to their own land, and ever continue in it, and never more be harassed and distressed, Jer 32:41.

Gill: 2Sa 7:11

And as since the time that I commanded judges to be over my people Israel,.... Before the time the judges were raised they were greatly afflicted by one nation or another around them, and between judge and judge, but now they should be no more so; here the parenthesis should end:

and have caused thee to rest from all thine enemies; this belongs to David personally, and intends the same as in 2Sa 7:1,

also the Lord telleth thee, that he will make thee an house; not only build up his family, and make that numerous, but establish the house of his kingdom, as the Targum; that whereas he was desirous of building an house for God, God would build up an house for him; which would be a clear proof, that though he did not think fit to make use of him in the building of his house, yet he was not cast out of his favour, nor was it to be so interpreted by himself or others.

Gill: 2Sa 7:12

And when thy days be fulfilled,.... The days of his life, which were appointed by the Lord for him to live, and when he had filled up the common term of man's life, as he exactly did; for he lived just seventy years, see 2Sa 5:4,

and thou shalt sleep with thy fathers; die and be buried; for this is a phrase expressive of death, and the grave the common portion of men:

I will set up thy seed after thee; sons to succeed in the kingdom, as they did for the space of five hundred years; though here it respects one particular seed or son, even Solomon, as appears by what follows:

which shall proceed out of thy bowels; be begotten by him, and born unto him, and has regard to a future son of his not yet born; not Absalom nor Adonijah, nor any of the rest born in Hebron were to succeed him in the kingdom, but one as yet unborn:

and I will establish his kingdom; so that he shall have a long and happy reign, as Solomon had.

Gill: 2Sa 7:13

He shall build an house for my name,.... For the honour of it, for the worship and service of God, as it is well known Solomon did; and so his antitype the Messiah, Zec 6:12,

and I will stablish the throne of his kingdom for ever; that is, for a long time. Solomon's reign was forty years, and the kingdom of Judah continued in his posterity until the Babylonish captivity, and a prince that descended from him was the ruler of the people when they returned: this has its fulfilment more eminently in Christ, who was of his seed, to whom God has given "the throne of his father David", and who "shall reign over the house of Jacob for ever", Luk 1:32.

Gill: 2Sa 7:14

I will be his father, and he shall be my son,.... That is, I will be as kind unto him, and careful of him, as a father of a son; or he shall be, and appear to be my son, by adopting grace, as no doubt Solomon was, notwithstanding all his failings. This is applied to Christ, the antitypical Solomon, who was, in an higher sense, the Son of God, even by natural and eternal generation; see Heb 1:5,

if he commit iniquity; which cannot be supposed of Christ; for though he was made sin by imputation, he neither knew nor did any, but may be supposed of his spiritual offspring, whom he represented as an head and surety, as of Solomon, who committed many sins and transgressions:

I will chasten him with the rod of men, and with the stripes of the children of men; either with men themselves, as Hadad the Edomite, Rezon the son of Eliadah, and Jeroboam the son of Nebat, by all whom he was afflicted and distressed, after he felt into idolatry, 1Ki 11:14; or with such rods and stripes as men correct their children with, not to destroy them, but to chastise them for their good; and so the phrases denote humane, kind, gentle, moderate corrections given in love, and which answer some good purposes.

Gill: 2Sa 7:15

But my mercy shall not depart away from him,.... Which is not to be understood of special mercy and grace, though it is true of these with respect to Solomon, and so to all the adopted children of God, see Psa 89:32; but then this here designs such mercy as may be taken away from another, and as it was from Saul, as it follows:

as I took it from Saul, whom I put away before thee; and therefore must be understood of his mercy and kindness, in giving him a kingdom, and setting him on the throne; this should not be taken away from him, as it was from Saul, whom God rejected from being king; not him personally, but his posterity; but so the Lord would not do, nor did he, to Solomon, in whose posterity the kingdom of Judah continued to the Babylonish captivity.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Sa 7:1

¹ tn Heb “house” (also in the following verse).

² tn Or “rest.”

³ tn The translation understands the disjunctive clause in v. 1b as circumstantial-causal.

NET Notes: 2Sa 7:3

¹ tc Several medieval Hebrew mss and the Syriac Peshitta lack this word.

² tn Heb “all that is in your heart.”

NET Notes: 2Sa 7:4

¹ tn Heb “the word of the Lord was [i.e., came] to Nathan.”

NET Notes: 2Sa 7:6

¹ tn Heb “in a tent and in a dwelling.” The expression is a hendiadys, using two terms to express one idea.

NET Notes: 2Sa 7:7

¹ tn Heb “Did I speak a word?” In the Hebrew text the statement is phrased as a rhetorical question.

² tn Heb “tribes” (so KJV, NASB, NCV), but the parallel passage in 1 Chr 17:6 has “judges.”

³ tn Heb “whom I commanded to shepherd” (so NIV, NRSV).

NET Notes: 2Sa 7:8

¹ tn Heb “and from after the sheep.”

NET Notes: 2Sa 7:9

¹ tn Heb “cut off.”

² tn Heb “and I will make for you a great name like the name of the great ones who are in the earth.”

NET Notes: 2Sa 7:10

¹ tn Heb “plant.”

² tn Heb “shaken.”

³ tn Heb “the sons of violence.”

NET Notes: 2Sa 7:11

¹ tn Or “rest.”

² tn In the Hebrew text the verb is apparently perfect with vav consecutive, which would normally suggest a future sense (“he will declare”; so the LXX, ἀπαγγελεῖ [apangelei]). But the context seems instead to call for a present or past nuance (“he declares” or “he has declared”). The synoptic passage in 1 Chr 17:10 has וָאַגִּד (va’aggid, “and I declared”). The construction used in 2 Sam 7:11 highlights this important statement.

³ tn Heb “the Lord.”

⁴ tn Heb “house,” but used here in a metaphorical sense, referring to a royal dynasty. Here the Lord’s use of the word plays off the literal sense that David had in mind as he contemplated building a temple for the Lord. To reflect this in the English translation the adjective “dynastic” has been supplied.

NET Notes: 2Sa 7:12

¹ tn Heb, “when your days are full and you lie down with your ancestors.”

² tn Heb “your seed after you who comes out from your insides.”

NET Notes: 2Sa 7:13

¹ tn Heb “and I will establish the throne of his kingdom permanently.”

Geneva Bible: 2Sa 7:2

That the king said unto Nathan the prophet, See now, I dwell in an house of cedar, but the ark of God dwelleth within ^{( a )} curtains.

^{( a )} Within the tabernacle covered with skins, (Exo 26:7).

Geneva Bible: 2Sa 7:5

Go and tell my servant David, Thus saith the LORD, ^{( b )} Shalt thou build me an house for me to dwell in?

^{( b )} Meaning, he should not: yet Nathan speaking according to man's judgment and not by the spirit of prophecy permitted him.

Geneva Bible: 2Sa 7:7

In all [the places] wherein I have walked with all the children of Israel spake I a ^{( c )} word with any of the tribes of Israel, whom I commanded to feed my people Israel, saying, Why build ye not me an house of cedar?

^{( c )} Concerning building a house: meaning without God's express word, nothing should be attempted.

Geneva Bible: 2Sa 7:9

And I was with thee whithersoever thou wentest, and have cut off all thine enemies out of thy sight, and have made thee a ^{( d )} great name, like unto the name of the great [men] that [are] in the earth.

^{( d )} I have made you famous through all the world.

Geneva Bible: 2Sa 7:10

Moreover I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move ^{( e )} no more; neither shall the children of wickedness afflict them any more, as beforetime,

^{( e )} He promises them quietness, if they will walk in his fear and obedience.

Geneva Bible: 2Sa 7:14

I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the ^{( f )} rod of men, and with the stripes of the children of men:

^{( f )} That is, gently, as fathers use to chastise their children.

Commentary -- Verse Range Notes

TSK Synopsis: 2Sa 7:1-29

1 Nathan, first approving the purpose of David to build God a house,

4 after by the word of God forbids him.

12 God promises him benefits and blessings in his seed.

18 David's prayer and thanksgiving.

Maclaren: 2Sa 7:4-16

2 Samuel 7:4-16

The removal of the ark to Jerusalem was But the first step in a process which was intended to end in the erection of a permanent Temple. The time for the next step appeared to David to have come when he had no longer to fight for his throne. Rest from enemies should lead to larger work for God, else repose will be our worst enemy, and peace will degenerate into self-indulgent sloth. A devout heart will not be content with personal comfort and dwelling in a house of cedar, while the ark has but a tent for its abode. There should be a proportion between expenditure on self and on religious objects. How many professing Christians might go to school to David? Luxury at home and niggardliness in God's work make an ugly pair, but, alas! a common one.

Nathan approved, as was natural. But he knew the difference between his own thoughts and the word of the Lord' that came to him, and, like a true man, he went in the morning and contradicted, by God's authority, his own precipitate sanction of the king's proposal Clearly, divine communications were unmistakably distinguishable from the recipient's own thoughts.

The divine message first negatives the intention to build a house. In 1 Chron. a positive prohibition takes the place of the question in 2 Samuel 7:5, but that is only a difference of form, for the question implies a negative answer. From David's last words (1 Chron. 28:3) we learn that a reason for the prohibition was because thou art a man of war, and hast shed blood.' His wars were necessary, and tended to establish the kingdom, but their existence showed that the time for building the Temple had not come, and there was a certain incongruity in a warrior king rearing a house for the God whose kingdom was in its essence peace.

The prohibition rests on a deep insight into the nature of Jehovah's reign, and draws a broad distinction between His worship and the surrounding paganism. But the reason given in the text is very remarkable. God did not desire a permanent Temple. If we may so say, He preferred the less solid Tabernacle, as corresponding better to the simplicity and spirituality of His worship. A gorge6us stone Temple might easily become the sepulchre, rather than the shrine, of true devotion. The movable tent answered to the temporary character of the dispensation.' The more fixed and elaborate the externals of worship, the more danger of the spirit being stifled by them. The Old Testament worship was necessarily ceremonial, but here is a caveat against the stiffening of ceremonial into stereotyped formalism.

The prohibition was accompanied by gracious and far-reaching promises, designed to assure David of God's approbation of his motive, and to open up to him the vision of the future and the wonders that should be. We need say little about the retrospective part of the message (2 Samuel 7:8-9a). God had been the agent in all David's past, had lifted him from the quiet following of his sheep, had given him rule, which was but a delegated authority. Israel was My people,' and therefore he was but an instrument in God's hand, and was not to govern by his own fancies or for his own advantage.

Every devout man's life is the realization of a plan of God's, and we sin against ourselves as well as Him if we do not often let thankful thoughts retrace all the way by which the Lord our God has led us.

With 2 Samuel 7:9b the prophecy turns to the future. David personally is promised the continuance of God's help; then a permanent, peaceful possession of the land is promised to the nation, and finally the perpetuity of the kingdom in the Davidic line is promised. The prophecy as to the nation, like all such prophecies, is contingent on national obedience. The future of the kingdom will stand in blessed contrast with the wild times of the Judges, if--and only if--Israel behaves as My people' should.

But the main point of the prophecy is the promise to David's seed.' In form it attaches itself very significantly to David's intention to build a house for Jehovah. That would invert the true order, for Jehovah was about to build a house, that is, a permanent posterity, for David. God must first give before man can requite. All our relations to Him begin with His free mercy to us. And our building for Him should ever be the result of His building for us, and will, in some humble way, resemble the divine beneficence by which it has been quickened into action. The very foundation principles of Christian service are expressed here, in guise fitted to the then epoch of revelation.

But the relation of the two things, God's building and Solomon's, is not exhausted by such considerations. The consolidation of the monarchy in David's family was an essential preliminary to the rearing of the Temple. That work needed tranquil times, abundant resources, leisure, and assured dominion. So the prophet goes on to promise that David shall be succeeded by his seed,' who shall build the Temple. Further, three great promises are given in reference to David's seed,--a perpetual kingdom, a personal relation of sonship to Jehovah, and paternal chastisement, if necessary, but no such departure of Jehovah's mercy as had darkened the close of Saul's sad reign. Then, finally, the assurance is reiterated of the perpetuity of David's house and throne. The remarkable expression in 2 Samuel 7:16, ' established before thee' (that is, David), if it is the true reading, suggests a hint of the life after death, and conceives of the long-dead king as in some manner cognizant of the fortunes of his descendants. But the Septuagint reads before Me,' and that reading is confirmed by 2 Samuel 7:26-29, and by Psalm 89:36b.

Now it is clear that these promises were in part directed to, and fulfilled in, Solomon. But it is as clear that the great promise of an eternal dominion, which is emphatically repeated thrice, goes far beyond him. We are obliged to recognize a second meaning in the prophecy, in accordance with Old Testament usage, which often means by seed' a line of successive generations of descendants. But no succession of mortal men can reach to eternal duration.

Apart from the fact that the kingdom, in the form in which David's descendants ruled over it, has long since crumbled away, the large words of the promise must be regarded as inflated and exaggerated, if by for ever' is only meant for long generations.' A seed,' or line of perishable men, can only last for ever if it closes in a Person who is not subject to the law of mortality. Unless we can with our hearts rejoicingly confess, Thou art the King of glory, O Christi Thy kingdom is an everlasting kingdom,' we do not pierce to the full understanding of Nathan's prophecy.

All the glorious prerogatives shadowed in it were but partially fulfilled in Israel's monarchs. Their failures and their successes, their sins and their virtues, equally declared them to be but shadowy forerunners of Him in whom all that they at the best imperfectly aimed at and possessed is completely and for ever fulfilled. They were prophetic persons by their office, and pointed on to Him.

He has built the true Temple, in that His body is the seat of sacrifice and of revelation, and the meeting-place of God and man, and inasmuch as through Him we are built up into a spiritual house for an habitation of God. In Him is fulfilled the great prophecy of My Servant the Branch,' who shall build the Temple of the Lord' and be a Priest upon His throne.' In Him, too, is fulfilled in highest truth the filial relationship. The Israelitish kings were by office sons of God. He is the Son in ineffable derivation and eternal unity of life with the Father, and their communion is in closest oneness of will and mutual interchange of love. In that filial relation lies the assurance of Christ's everlasting kingdom, for the Father loveth the Son, and hath given all things into His hand.'

The prophecy is echoed in many places of Scripture, and is ever taken to refer to a single person. The angel of the annunciation molded his salutation to the meek Virgin on it, when he declared that her Son shall be called the Son of the Most High: and the Lord God shall give unto Him the throne of His father David: and He shall reign over the house of Jacob for ever; and of His kingdom there shall be no end.'

Maclaren: 2Sa 7:4-16

I. There Is A Tone Of Wistfulness In David's Voice As He Tells How His Heart's Desire Had Been Prohibited.

The account is substantially the same as we have in 2 Samuel 7:4-16, but it adds as the reason for the prohibition David's warlike career. We may note the earnestness and the motive of the king's desire to build the Temple. It was in my heart'; that implies earnest longing and fixed purpose. He had brooded over the wish till it filled his mind, and was consolidated into a settled resolve. Many a musing, solitary moment had fed the fire before it burned its way out in the words addressed to Nathan. So should our whole souls be occupied with our parts in God's service, and so should our desires be strongly set towards carrying out what in solitary meditation we have felt borne in on us as our duty.

The moving spring of David's design is beautifully suggested in the simple words unto the name of the Lord my God.' David's religion was eminently a personal bond between him and God. We may almost say that he was the first to give utterance to that cry of the devout heart, My God,' and to translate the generalities of the name the God of Israel' into the individual appropriation expressed by the former designation. It occurs in many of the psalms attributed to him, and may fairly be regarded as a characteristic of his ardent and individualising devotion. The sense of a close, personal relation to God naturally prompted the impulse to build His house. We must claim our own portion in the universal blessings shrined in His name before we are moved to deeds of loving sacrifice. We must feel that Christ loved me, and gave Himself for me,' before we are melted into answering surrender.

The reason for the frustrating of David's desire, as here given, is his career as a warrior king. Not only was it incongruous that hands which had been reddened with blood should rear the Temple, but the fact that his reign had been largely occupied with fighting for the existence of the kingdom showed that the time for engaging in such a work, which would task the national resources, had not yet come. We may draw two valuable lessons from the prohibition. One is that it indicates the true character of the kingdom of God as a kingdom of peace, which is to be furthered, not by force, but in peace and gentleness. The other is that various epochs and men have different kinds of duties in relation to Christ's cause, some being called on to fight, and others to build, and that the one set of tasks may be as sacred and as necessary for the rearing of the Temple as the other. Militant epochs are not usually times for building. The men who have to do destructive work are not usually blessed with the opportunity or the power to carry out constructive work. Controversy has its sphere, but it is mostly preliminary to true edification.' In the broadest view all the activity of the Church on earth is militant, and we have to wait for the coming of the true Prince of peace' to build up the true Temple in the land of peace, whence all foes have been cast out for ever. To serve God in God's way, and to give up our cherished plans, is not easy; but David sets us an example of simple-hearted, cheerful acquiescence in a Providence that thwarted darling designs. There is often much self-will in what looks like enthusiastic perseverance in some form of service.

MHCC: 2Sa 7:1-3

David being at rest in his palace, considered how he might best employ his leisure and prosperity in the service of God. He formed a design to build a temple for the ark. Nathan here did not speak as a prophet, but as a godly man, encouraging David by his private judgment. We ought to do all we can to encourage and promote the good purposes and designs of others, and, as we have opportunity, to forward a good work.

MHCC: 2Sa 7:4-17

Blessings are promised to the family and posterity of David. These promises relate to Solomon, David's immediate successor, and the royal line of Judah. But they also relate to Christ, who is often called David and the Son of David. To him God gave all power in heaven and earth, with authority to execute judgment. He was to build the gospel temple, a house for God's name; the spiritual temple of true believers, to be a habitation of God through the Spirit. The establishing of his house, his throne, and his kingdom for ever, can be applied to no other than to Christ and his kingdom: David's house and kingdom long since came to an end. The committing iniquity cannot be applied to the Messiah himself, but to his spiritual seed; true believers have infirmities, for which they must expect to be corrected, though they are not cast off.

Matthew Henry: 2Sa 7:1-3

Here is, I. David at rest. He sat in his house (2Sa 7:1), quiet and undisturbed, having no occasion to take the field: The Lord had given him rest round about, from all those that were enemies to his settlement in the throne, and he set himself to enjoy that rest. Though he was a man of war, he was for peace (Psa 120:7) and did not delight in war. He had not been long at rest, nor was it long before he was again engaged in war; but at present he enjoyed a calm, and he was in his element when he was sitting in his house, meditating in the law of God.

II. David's thought of building a temple for the honour of God. He had built a palace for himself and a city for his servants; and now he thinks of building a habitation for the ark. 1. Thus he would make a grateful return for the honours God put upon him. Note, When God, in his providence, has remarkably done much for us, it should put us upon contriving what we may do for him and his glory. What shall I render unto the Lord? 2. Thus he would improve the present calm, and make a good use of the rest God had given him. Now that he was not called out to serve God and Israel in the high places of the field, he would employ his thoughts, and time, and estate, in serving him another way, and not indulge himself in ease, much less in luxury. When God, in his providence, gives us rest, and finds us little to do of worldly business, we must do so much the more for God and our souls. How different were the thoughts of David when he sat in his palace from Nebuchadnezzar's when he walked in his! Dan 4:29, Dan 4:30. That proud man thought of nothing but the might of his own power, and the honour of his own majesty; this humble soul is full of contrivance how to glorify God, and give honour to him. And how God resisteth the proud, and giveth grace and glory to the humble, the event showed. David considered (2Sa 7:2) the stateliness of his own habitation ( I dwell in a house of cedar ), and compared with that the meanness of the habitation of the ark ( the ark dwells within curtains ), and thought this incongruous, that he should dwell in a palace and the ark in a tent. David had been uneasy till he found out a place for the ark (Psa 132:4, Psa 132:5), and now he is uneasy till he finds out a better place. Gracious grateful souls, (1.) Never think they can do enough for God, but, when they have done much, are still projecting to do more and devising liberal things. (2.) They cannot enjoy their own accommodations while they see the church of God in distress and under a cloud. David can take little pleasure in a house of cedar for himself, unless the ark have one. Those who stretched themselves upon beds of ivory, and were not grieved for the affliction of Joseph, though they had David's music, had not David's spirit (Amo 6:4, Amo 6:6) nor those who dwelt in their ceiled houses while God's house lay waste.

III. His communicating this thought to Nathan the prophet. He told him, as a friend and confidant, whom he used to advise with. Could not David have gone about it himself? Was it not a good work? Was not he himself a prophet? Yes, but in the multitude of counsellors there is safety. David told him, that by him he might know the mind of God. It was certainly a good work, but it was uncertain whether it was the will of God that David should have the doing of it.

IV. Nathan's approbation of it: Go, do all that is in thy heart; for the Lord is with thee, 2Sa 7:3. We do not find that David told him that he purposed to build a temple, only that it was a trouble to him that there was not one built, from which Nathan easily gathered what was in his heart, and bade him go on and prosper. Note, We ought to do all we can to encourage and promote the good purposes and designs of others, and put in a good word, as we have opportunity, to forward a good work. Nathan spoke this, not in God's name, but as from himself; not as a prophet, but as a wise and good man; it was agreeable to the revealed will of God, which requires that all in their places should lay out themselves for the advancement of religion and the service of God, though it seems his secret will was otherwise, that David should not do this. It was Christ's prerogative always to speak the mind of God, which he perfectly knew. Other prophets spoke it only when the spirit of prophecy was upon them; but, if in any thing they mistook (as Samuel, 1Sa 16:6, and Nathan here) God soon rectified the mistake.

Matthew Henry: 2Sa 7:4-17

We have here a full revelation of God's favour to David and the kind intentions of that favour, the notices and assurances of which God sent him by Nathan the prophet, whom he entrusted to deliver this long message to him. The design of it is to take him off from his purpose of building the temple and it was therefore sent, 1. By the same hand that had given him encouragement to do it, lest, if it had been sent by any other, Nathan should be despised and insulted and David should be perplexed, being encouraged by one prophet and discouraged by another. 2. The same night, that Nathan might not continue long in an error nor David have his head any further filled with thoughts of that which he must never bring to pass. God might have said this to David himself immediately, but he chose to send it by Nathan, to support the honour of his prophets, and to preserve in David a regard to them. Though he be the head, they must be the eyes by which he must see the visions of the Almighty, and the tongue by which he must hear the word of God. He that delivered this long message to Nathan assisted his memory to retain it, that he might deliver it fully (he being resolved to deliver it faithfully) as he received it of the Lord. Now in this message,

I. David's purpose to build God a house is superseded. God took notice of that purpose, for he knows what is in man; and he was well pleased with it, as appears 1Ki 8:18, Thou didst well that it was in thy heart; yet he forbade him to go on with his purpose (2Sa 7:5): " Shalt thou build me a house? No, thou shalt not (as it is explained in the parallel place, 1Ch 17:4); there is other work appointed for thee to do, which must be done first."David is a man of war, and he must enlarge the borders of Israel, by carrying on their conquests. David is a sweet psalmist, and he must prepare psalms for the use of the temple when it is built, and settle the courses of the Levites; but his son's genius will better suit for building the house, and he will have a better treasure to bear the charge of it, and therefore let it be reserved for him to do. As every man hath received the gift, so let him minister. The building of a temple was to be a work of time, and preparation made for it; but it was a thing that had never been spoken of till now. God tells him, 1. That hitherto he had never had a house built for him (2Sa 7:6), a tabernacle had served hitherto, and it might serve awhile longer. God regards not outward pomp in his service; his presence was as surely with his people when the ark was in a tent as when it was in a temple. David was uneasy that the ark was in curtains (a mean and movable habitation), but God never complained of it as any uneasiness to him. He did not dwell, but walk, and yet fainted not, nor was weary. Christ, like the ark, when here on earth walked in a tent or tabernacle, for he went about doing good, and dwelt not in any house of his own, till he ascended on high, to the mansions above, in his Father's house, and there he sat down. The church, like the ark, in this world is ambulatory, dwells in a tent, because its present state is both pastoral and military; its continuing city is to come. David, in his psalms, often calls the tabernacle a temple (as Psa 5:7; Psa 27:4; Psa 29:9; Psa 65:4; Psa 138:2), because it answered the intention of a temple, though it was made but of curtains. Wise and good men value not the show, while they have the substance. David perhaps had more true devotion, and sweeter communion with God, in a house of curtains, than any of his successors in the house of cedar. 2. That he had never given any orders or directions, or the least intimation, to any of the sceptres of Israel, that is, to any of the judges, 1Ch 17:6 (for rulers are called sceptres, Eze 19:14, the great Ruler is called so, Num 24:17), concerning the building of the temple, 2Sa 7:7. That worship only is acceptable which is instituted; why should David therefore design what God never ordained? Let him wait for a warrant, and then let him do it. Better a tent of God's appointing than a temple of his own inventing.

II. David is reminded of the great things God had done for him, to let him know that he was a favourite of heaven, though he had not the favour to be employed in this service, as also that God was not indebted to him for his good intentions, but, whatever he did for God's honour, God was beforehand with him, 2Sa 7:8, 2Sa 7:9. 1. He had raised him from a very mean and low condition: He took him from the sheep-cote. It is good for those who have come to great preferment to be often reminded of their small beginnings, that they may always be humble and thankful. 2. He had given him success and victory over his enemies (2Sa 7:9): " I was with thee whithersoever thou wentest, to protect thee when pursued, to prosper thee when pursuing. I have cut off all thy enemies, that stood in the way of thy advancement and settlement."3. He had crowned him not only with power and dominion in Israel, but with honour and reputation among the nations about: I have made thee a great name. He had become famous for his courage, conduct, and great achievements, and was more talked of than any of the great men of his day. A great name is what those who have it have great reason to be thankful for and may improve to good purposes, but what those who have it not have no reason to be ambitious of: a good name is more desirable. A man may pass through the world very obscurely and yet very comfortably.

III. A happy establishment is promised to God's Israel, 2Sa 7:10, 2Sa 7:11. This comes in in a parenthesis, before the promises made to David himself, to let him understand that what God designed to do for him was for Israel's sake, that they might be happy under his administration, and to give him the satisfaction of foreseeing peace upon Israel, when it was promised him that he should see his children's children, Psa 128:6. A good king cannot think himself happy unless his kingdom be so. The promises that follow relate to his family and posterity; these therefore, which speak of the settlement of Israel, intend the happiness of his own reign. Two things are promised: - 1. A quiet place: I will appoint a place for my people Israel. It was appointed long ago, yet they were disappointed, but now that appointment should be made good. Canaan should be clearly their own without any ejection or molestation. 2. A quiet enjoyment of that place: The children of wickedness (meaning especially the Philistines, who had been so long a plague to them) shall not afflict them any more; but, as in the time that I caused judges to be over my people Israel, I will cause thee to rest from all thy enemies (so 2Sa 7:11 may be read), that is, "I will continue and complete that rest; the land shall rest from war, as it did under the judges."

IV. Blessings are entailed upon the family and posterity of David. David had purposed to build God a house, and, in requital, God promises to build him a house, 2Sa 7:11. Whatever we do for God, or sincerely design to do though Providence prevents our doing it, we shall in no wise lose our reward. He had promised to make him a name (2Sa 7:9); here he promises to make him a house, which should bear up that name. It would be a great satisfaction to David, while he lived, to have the inviolable assurance of a divine promise that his family should flourish when he was dead. Next to the happiness of our souls, and the church of God, we should desire the happiness of our seed, that those who come of us may be praising God on earth when we are praising him in heaven.

1. Some of these promises relate to Solomon, his immediate successor, and to the royal line of Judah. (1.) That God would advance him to the throne. Those words, when thy days be fulfilled, and thou shalt sleep with thy fathers, intimate that David himself should come to his grave in peace; and then I will set up thy seed. This favour was so much the greater because it was more than God had done for Moses, or Joshua, or any of the judges whom he called to feed his people. David's government was the first that was entailed; for the promise made to Christ of the kingdom was to reach to his spiritual seed. If children, then heirs. (2.) That he would settle him in the throne: I will establish his kingdom (2Sa 7:12), the throne of his kingdom, 2Sa 7:13. His title shall be clear and uncontested, his interest confirmed, and his administration steady. (3.) That he would employ him in that good work of building the temple, which David had only the satisfaction of designing: He shall build a house for my name, 2Sa 7:13. The work shall be done, though David shall not have the doing of it. (4.) That he would take him into the covenant of adoption (2Sa 7:14, 2Sa 7:15): I will be his father, and he shall be my son. We need no more to make us and ours happy than to have God to be a Father to us and them; and all those to whom God is a Father he by his grace makes his sons, by giving them the disposition of children. If he be a careful, tender, bountiful Father to us, we must be obedient, tractable, dutiful children to him. The promise here speaks as unto sons. [1.] That his Father would correct him when there was occasion; for what son is he whom the Father chasteneth not? Afflictions are an article of the covenant, and are not only consistent with, but flow from, God's fatherly love. " If he commit iniquity, as it proved he did (1Ki 11:1), I will chasten him to bring him to repentance, but it shall be with the rod of men, such a rod as men may wield - I will not plead against him with the great power of God,"Job 23:6. Or rather such a rod as men may bear - "I will consider his frame, and correct him with all possible tenderness and compassion when there is need, and no more than there is need of; it shall be with the stripes, the touches (so the word is) of the children of men; not a stroke, or wound, but a gentle touch."[2.] That yet he would not disinherit him (2Sa 7:15): My mercy (and that is the inheritance of sons) shall not depart from him. The revolt of the ten tribes from the house of David was their correction for iniquity, but the constant adherence of the other two to that family, which was a competent support of the royal dignity, perpetuated the mercy of God to the seed of David, according to this promise; though that family was cut short, yet it was not cut off, as the house of Saul was. Never any other family swayed the sceptre of Judah than that of David. This is that covenant of royalty celebrated (Psa 89:3, etc.) as typical of the covenant of redemption and grace.

2. Others of them relate to Christ, who is often called David and the Son of David, that Son of David to whom these promises pointed and in whom they had their full accomplishment. He was of the seed of David, Act 13:23. To him God gave the throne of his father David (Luk 1:32), all power both in heaven and earth, and authority to execute judgment. He was to build the gospel temple, a house for God's name, Zec 6:12, Zec 6:13. That promise, I will be his Father, and he shall be my Son, is expressly applied to Christ by the apostle, Heb 1:5. But the establishing of his house, and his throne, and his kingdom, for ever (2Sa 7:13, and again, and a third time 2Sa 7:16. for ever ), can be applied to no other than Christ and his kingdom. David's house and kingdom have long since come to an end; it is only the Messiah's kingdom that is everlasting, and of the increase of his government and peace there shall be no end. The supposition of committing iniquity cannot indeed be applied to the Messiah himself, but it is applicable (and very comfortable) to his spiritual seed. True believers have their infirmities, for which they may expect to be corrected, but they shall not be cast off. Every transgression in the covenant will not throw us out of covenant. Now, (1.) This message Nathan faithfully delivered to David (2Sa 7:17); though, in forbidding him to build the temple, he contradicted his own words, yet he was not backward to do it when he was better informed concerning the mind of God. (2.) These promises God faithfully performed to David and his seed in due time. Though David came short of making good his purpose to build God a house, yet God did not come short of making good his promise to build him a house. Such is the tenour of the covenant we are under; though there are many failures in our performances, there are none in God's.

Keil-Delitzsch: 2Sa 7:1-3

2Sa 7:1-3

When David was dwelling in his house, i.e., the palace of cedar (2Sa 5:11), and Jehovah had given him rest from all his enemies round about, he said to Nathan the prophet: "See now, I dwell in a house of cedar, and the ark of God dwelleth within the curtains." היריעה in the singular is used, In Exo 26:2., to denote the inner covering, composed of a number of lengths of tapestry sewn together, which was spread over the planks of the tabernacle, and made it into a dwelling, whereas the separate pieces of tapestry are called יריעת in the plural; and hence, in the later writers, יריעות alternates sometimes with אהל (Isa 54:2), and at other times with אהלים (Son 1:5; Jer 4:20; Jer 49:29). Consequently היריעה refers here to the tent-cloth or tent formed of pieces of tapestry. "Within (i.e., surrounded by) the tent-cloth:" in the Chronicles we find "under curtains."From the words "when the Lord had given him rest from all his enemies round about,"it is evident that David did not form the resolution to build the temple in the first years of his reign upon Zion, nor immediately after the completion of his palace, but at a later period (see the remarks on 2Sa 5:11, note). It is true that the giving of rest from all his enemies round about does not definitely presuppose the termination of all the greater wars of David, since it is not affirmed that this rest was a definitive one; but the words cannot possibly be restricted to the two victories over the Philistines (2Sa 5:17-25), as Hengstenberg supposes, inasmuch as, however important the second may have been, their foes were not even permanently quieted by them, to say nothing of their being entirely subdued. Moreover, in the promise mentioned in 2Sa 7:9, God distinctly says, "I was with thee whithersoever thou wentest, and have cut off all thine enemies before thee."These words also show that at that time David had already fought against all the enemies round about, and humbled them. Now, as all David's principal wars are grouped together for the first time in 2 Samuel 8 and 10, there can be no doubt that the history is not arranged in a strictly chronological order. And the expression "after this"in 2Sa 8:1 is by no means at variance with this, since this formula does not at all express a strictly chronological sequence. From the words of the prophet, "Go, do all that is in thy heart, for the Lord is with thee,"it is very evident that David had expressed the intention to build a splendid palatial temple. The word לך , go (equivalent to "quite right"), is omitted in the Chronicles as superfluous. Nathan sanctioned the king's resolution "from his own feelings, and not by divine revelation"(J. H. Michaelis); but he did not "afterwards perceive that the time for carrying out this intention had not yet come,"as Thenius and Bertheau maintain; on the contrary, the Lord God revealed to the prophet that David was not to carry out his intention at all.

Keil-Delitzsch: 2Sa 7:4-5

The revelation and promise of God. - 2Sa 7:4. "That night," i.e., the night succeeding the day on which Nathan had talked with the king concerning the building of the temple, the Lord made known His decree to the prophet, with instructions to communicate it to the king. וגו האתּה , "Shouldest thou build me a house for me to dwell in?"The question involves a negative reply, and consequently in the Chronicles we find "thou shalt not."

Keil-Delitzsch: 2Sa 7:6-7

The reason assigned for this answer: "I have not dwelt in a house from the day of the bringing up of Israel out of Egypt even to this day, but I was wandering about in a tent and in a dwelling." "And in a dwelling" ( mishcan ) is to be taken as explanatory, viz., in a tent which was my dwelling. As a tent is a traveller's dwelling, so, as long as God's dwelling was a tent, He himself appeared as if travelling or going from place to place. "In the whole of the time that I walked among all the children of Israel, ... have I spoken a word to one of the tribes of Israel, whom I commanded to feed my people, saying, Wherefore have ye not built me a cedar house?"A "cedar house"is equivalent to a palace built of costly materials. The expression ישׂראל שׁבטי אחד ("one of the tribes of Israel") is a striking one, as the feeding of the nation does not appear to be a duty belonging to the "tribes,"and in the Chronicles we have שׁפטי (judges) instead of שׁבטי (tribes). But if שׁפטי had been the original expression used in the text, it would be impossible to explain the origin and general acceptance of the word שׁבטי . For this very reason, therefore, we must regard שׁבטי as the original word, and understand it as referring to the tribes , which had supplied the nation with judges and leaders before the tie of David, since the feeding, i.e., the government of Israel, which was in the hands of the judges, was transferred to the tribes to which the judges belonged. This view is confirmed by Psa 78:67-68, where the election of David as prince, and of Zion as the site of the sanctuary, is described as the election of the tribe of Judah and the rejection of the tribe of Ephraim. On the other hand, the assumption of Thenius, that שׁבטי , "shepherd-staffs,"is used poetically for shepherds, cannot be established on the ground of Lev 27:32 and Mic 7:14. Jehovah gave two reasons why David's proposal to build Him a temple should not be carried out: (1) He had hitherto lived in a tent in the midst of His people; (2) He had not commanded any former prince or tribe to build a temple. This did not involve any blame, as though there had been something presumptuous in David's proposal, or in the fact that he had thought of undertaking such a work without an express command from God, but simply showed that it was not because of any negligence on the part of the former leaders of the people that they had not thought of erecting a temple, and that even now the time for carrying out such a work as that had not yet come.

Keil-Delitzsch: 2Sa 7:8-16

After thus declining his proposal, the Lord made known His gracious purpose to David: "Thus saith Jehovah of hosts"(not only Jehovah , as in 2Sa 7:5, but J ehovah Sebaoth , because He manifests himself in the following revelation as the God of the universe): "I have taken thee from the pasturage (grass-plat), behind the flock, to be prince over my people Israel; and was with thee whithersoever thou wentest, and exterminated all thine enemies before thee, and so made thee, ועשׂיתי (perfect with vav consec.), a great name, ... and created a place for my people Israel, and planted them, so that they dwell in their place, and do not tremble any more (before their oppressors); and the sons of wickedness do not oppress them any further, as at the beginning, and from the day when I appointed judges over my people Israel: and I create thee rest from all thine enemies. And Jehovah proclaims to thee, that Jehovah will make thee a house."The words ישׂ עמּי ... היּום למן are to be joined to בּראשׁונה , "as in the beginning,"i.e., in Egypt, and from the time of the judges; that is to say, during the rule of the judges, when the surrounding nations constantly oppressed and subjugated Israel. The plan usually adopted, of connecting the words with והניחתי , does not yield any suitable thought at all, as God had not given David rest from the very beginning of the times of the judges; but the period of the judges was long antecedent to the time of David, and was not a period of rest for the Israelites. Again, והניחתי does not resume what is stated in 2Sa 7:9, and is not to be rendered as a preterite in the sense of "I have procured thee rest,"but as a perfect with vav consec. , "and I procure thee rest"from what is now about to come to pass. And והגּיד is to be taken in the same way: the Lord shows thee, first of all through His promise (which follows), and then through the fact itself, the realization of His word. והניחתי refers to the future, as well as the building of David's house, and therefore not to the rest from all his enemies, which God had already secured for David, but to that which He would still further secure for him, that is to say, to the maintenance and establishment of that rest. The commentary upon this is to be found in Psa 89:22-24. In the Chronicles (1Ch 17:10) there is a somewhat different turn given to the last clauses: "and I bend down all thine enemies, and make it (the bending-down) known to thee (by the fact), and a house will Jehovah build for thee."The thought is not essentially changed by this; consequently there is no ground for any emendation of the text, which is not even apparently necessary, unless, like Bertheau, we misinterpret the words, and connect והכנעתּי erroneously with the previous clause.

2Sa 7:8-11

The connection between 2Sa 7:5-7 and 2Sa 7:8-16 has been correctly indicated by Thenius as follows: Thou shalt not build a house for Me; but I, who have from the very beginning glorified myself in thee and my people (2Sa 7:8-11), will build a house for thee; and thy son shall erect a house for me (2Sa 7:13). This thought is not merely "a play upon words entirely in the spirit of prophecy,"but contains the deep general truth that God must first of all build a man's house, before the man can build God's house, and applies it especially to the kingdom of God in Israel. As long as the quiet and full possession of the land of Canaan, which had been promised by the Lord to the people of God for their inheritance, was disputed by their enemies round about, even the dwelling-place of their God could not assume any other form than that of a wanderer's tent. The kingdom of God in Israel first acquired its rest and consolation through the efforts of David, when God had made all his foes subject to him and established his throne firmly, i.e., had assured to his descendants the possession of the kingdom for all future time. And it was this which ushered in the time for the building of a stationary house as a dwelling for the name of the Lord, i.e., for the visible manifestation of the presence of God in the midst of His people. The conquest of the citadel of Zion and the elevation of this fortress into the palace of the king, whom the Lord had given to His people, formed the commencement of the establishment of the kingdom of God. But this commencement received its first pledge of perpetuity from the divine assurance that the throne of David should be established for all future time. And this the Lord was about to accomplish: He would build David a house, and then his seed should build the house of the Lord. No definite reason is assigned why David himself was not to build the temple. We learn this first of all from David's last words (1Ch 28:3), in which he says to the assembled heads of the nation, "God said to me, Thou shalt not build a house for my name, because thou art a man of wars, and hast shed blood."Compare with this the similar words of David to Solomon in 1Ch 22:8, and Solomon's statement in his message to Hiram, that David had been prevented from building the temple in consequence of his many wars. It was probably not till afterwards that David was informed by Nathan what the true reason was. As Hengstenberg has correctly observed, the fact that David was not permitted to build the temple on account of his own personal unworthiness, did not involve any blame for what he had done; for David stood in a closer relation to the Lord than Solomon did, and the wars which he waged were wars of the Lord (1Sa 25:28) for the maintenance and defence of the kingdom of God. But inasmuch as these wars were necessary and inevitable, they were practical proofs that David's kingdom and government were not yet established, and therefore that the time for the building of the temple had not yet come, and the rest of peace was not yet secured. The temple, as the symbolical representation of the kingdom of God, as also to correspond to the nature of that kingdom, and shadow forth the peace of the kingdom of God. For this reason, David, the man of war, was not to build the temple; but that was to be reserved for Solomon, the man of peace, the type of the Prince of Peace (Isa 9:5).

2Sa 7:12-13

In 2Sa 7:12-16 there follows a more precise definition of the way in which the Lord would build a house for His servant David: "When thy days shall become full, and thou shalt lie with thy fathers, I will set up thy seed after thee, who shall come from thy body, and establish his kingdom. He will build a house for my name, and I shall establish the throne of his kingdom for ever." הקים , to set up i.e., to promote to royal dignity. יצא אשׁר is not to be altered into יצא אשׁר , as Thenius and others maintain. The assumption that Solomon had already been born, is an unfounded one (see the note to 2Sa 5:11); and it by no means follows from the statement in 2Sa 7:1, to the effect that God had given David rest from all his enemies, that his resolution to build a temple was not formed till the closing years of his reign.

2Sa 7:14-16

"I will be a father to him, and he will be a son to me; so that if he go astray, I shall chastise him with rods of men, and with strokes of the children of men (i.e., not 'with moderate punishment, such as parents are accustomed to inflict,' as Clericus explains it, but with such punishments as are inflicted upon all men who go astray, and from which even the seed of David is not to be excepted). But my mercy shall not depart from him, as I caused it to depart from Saul, whom I put away before thee. And thy house and thy kingdom shall be established for ever before thee; thy throne shall be established for ever." It is very obvious, from all the separate details of this promise, that it related primarily to Solomon, and had a certain fulfilment in him and his reign. On the death of David, his son Solomon ascended the throne, and God defended his kingdom against the machinations of Adonijah (1Ki 2:12); so that Solomon was able to say, "The Lord hath fulfilled His word that He spoke; for I have risen up in the stead of my father David,"etc. (1Ki 8:20). Solomon built the temple, as the Lord said to David (1Ki 6:1; 1Ki 8:15.). But in his old age Solomon sinned against the Lord by falling into idolatry; and as a punishment for this, after his death his kingdom was rent from his son, not indeed entirely, as one portion was still preserved to the family for David's sake (1Ki 11:9.). Thus the Lord punished him with rods of men, but did not withdraw from him His grace. At the same time, however unmistakeable the allusions to Solomon are, the substance of the promise is not fully exhausted in him. The threefold repetition of the expression "for ever,"the establishment of the kingdom and throne of David for ever , points incontrovertibly beyond the time of Solomon, and to the eternal continuance of the seed of David. The word seed denotes the posterity of a person, which may consist either in one son or in several children, or in a long line of successive generations. The idea of a number of persons living at the same time, is here precluded by the context of the promise, as only one of David's successors could sit upon the throne at a time. On the other hand, the idea of a number of descendants following one another, is evidently contained in the promise, that God would not withdraw His favour from the seed, even if it went astray, as He had done from Saul, since this implies that even in that case the throne should be transmitted from father to son. There is still more, however, involved in the expression "for ever."When the promise was given that the throne of the kingdom of David should continue "to eternity,"an eternal duration was also promised to the seed that should occupy this throne, just as in 2Sa 7:16 the house and kingdom of David are spoken of as existing for ever, side by side. We must not reduce the idea of eternity to the popular notion of a long incalculable period, but must take it in an absolute sense, as the promise is evidently understood in Psa 89:30 : "I set his seed for ever, and this throne as the days of heaven."No earthly kingdom, and no posterity of any single man, has eternal duration like the heaven and the earth; but the different families of men become extinct, as the different earthly kingdoms perish, and other families and kingdoms take their place. The posterity of David, therefore, could only last for ever by running out in a person who lives for ever, i.e., by culminating in the Messiah, who lives for ever, and of whose kingdom there is no end. The promise consequently refers to the posterity of David, commencing with Solomon and closing with Christ: so that by the "seed"we are not to understand Solomon alone, with the kings who succeeded him, nor Christ alone, to the exclusion of Solomon and the earthly kings of the family of David; nor is the allusion to Solomon and Christ to be regarded as a double allusion to two different objects.

But if this is established, - namely, that the promise given to the seed of David that his kingdom should endure for ever only attained its ultimate fulfilment in Christ, - we must not restrict the building of the house of God to the erection of Solomon's temple. "The building of the house of the Lord goes hand in hand with the eternity of the kingdom"(Hengstenberg). As the kingdom endures for ever, so the house built for the dwelling-place of the Lord must also endure for ever, as Solomon said at the dedication of the temple (1Ki 8:13): "I have surely built Thee an house to dwell in, a settled place for Thee to abide in for ever."The everlasting continuance of Solomon's temple must not be reduced, however, to the simple fact, that even if the temple of Solomon should be destroyed, a new building would be erected in its place by the earthly descendants of Solomon, although this is also implied in the words, and the temple of Zerubbabel is included as the restoration of that of Solomon. For it is not merely in its earthly form, as a building of wood and stone, that the temple is referred to, but also and chiefly in its essential characteristic, as the place of the manifestation and presence of God in the midst of His people. The earthly form is perishable, the essence eternal. This essence was the dwelling of God in the midst of His people, which did not cease with the destruction of the temple at Jerusalem, but culminated in the appearance of Jesus Christ, in whom Jehovah came to His people, and, as God the Word, made human nature His dwelling-place ( ἐσκήνωσεν ἐν ἡμῖν , Joh 1:14) in the glory of the only-begotten Son of the Father; so that Christ could say to the Jews, "Destroy this temple (i.e., the temple of His body), and in three days I will build it up again"(Joh 2:19). It is with this building up of the temple destroyed by the Jews, through the resurrection of Jesus Christ from the dead, that the complete and essential fulfilment of our promise begins. It is perpetuated with the Christian church in the indwelling of the Father and Son through the Holy Ghost in the hearts of believers (Joh 14:23; 1Co 6:19), by which the church of Jesus Christ is built up a spiritual house of God, composed of living stones (1Ti 3:15; 1Pe 2:5; compare 2Co 6:16; Heb 3:6); and it will be perfected in the completion of the kingdom of God at the end of time in the new Jerusalem, which shall come down upon the new earth out of heaven from God, as the true tabernacle of God with men (Rev 21:1-3).

As the building of the house of God receives its fulfilment first of all through Christ, so the promise, "I will be to him a father, and he shall be to me a son,"is first fully realized in Jesus Christ, the only-begotten Son of the heavenly Father (vid., Heb 1:5). In the Old Testament the relation between father and son denotes the deepest intimacy of love; and love is perfected in unity of nature, in the communication to the son of all that the father hath. The Father loveth the Son, and hath given all things into His hand (Joh 3:35). Sonship therefore includes the government of the world. This not only applied to Christ, the only-begotten Son of God, but also to the seed of David generally, so far as they truly attained to the relation of children of God. So long as Solomon walked in the ways of the Lord, he ruled over all the kingdoms from the river (Euphrates) to the border of Egypt (1Ki 5:1); but when his heart turned away from the Lord in his old age, adversaries rose up against him (1Ki 11:14., 1Ki 11:23.), and after his death the greater part of the kingdom was rent from his son. The seed of David was chastised for its sins; and as its apostasy continued, it was humbled yet more and more, until the earthly throne of David became extinct. Nevertheless the Lord did not cause His mercy to depart from him. When the house of David had fallen into decay, Jesus Christ was born of the seed of David according to the flesh, to raise up the throne of His father David again, and to reign for ever as King over the house of Jacob (Luk 1:32-33), and to establish the house and kingdom of David for ever. - In 2Sa 7:16, where the promise returns to David again with the words, "thy house and thy kingdom shall be established for ever,"the expression לפניך (before thee), which the lxx and Syriac have arbitrarily changed into לפני (before me), should be particularly observed. David, as the tribe-father and founder of the line of kings, is regarded either "as seeing all his descendants pass before him in a vision,"as O. v. Gerlach supposes, or as continuing to exist in his descendants.

Constable: 2Sa 1:1--8:18

V. DAVID'S TRIUMPHS chs. 1--8

The first 20 chapters of 2 Samuel are divisible into four units each of which ends with a list of names that is four verses long (1:1-3:5; 3:6-5:16; 5:17-8:18; 9:1-20:26).² The first two units conclude with lists of David's sons that were born to him first in Hebron and then in Jerusalem. The second two units end with lists of David's officials. This structural division is helpful to observe because it clarifies the writer's intent in 2 Samuel: to provide a record of the consolidation of Israel's monarchy. The first three units are generally positive and describe David's triumphs whereas the last unit is generally negative and relates David's troubles.

In chapters 1-8 the writer's fertility motif reaches a climax in his description of David's reign. 1:1 and 8:13 form an inclusio that surrounds this section.³

"The thesis of the author--that Israel is blessed with fertility when the nation (and the epitome of the nation, the king) is following the [Mosaic] covenant--is demonstrated in these chapters."⁴

Constable: 2Sa 5:17--9:1

C. The Establishment of the Kingdom 5:17-8:18

"As the story of David's accession to kingship over Judah (1:1-3:5) parallels that of his accession to the throne of Israel (3:6-5:16), each concluding with a list of his sons (3:2-5; 5:13-16), so the account of his powerful reign (5:17-8:18) parallels that of his court history (chs. 9-20), each concluding with a roster of his officials (8:15-18; 20:23-26)."⁶⁸

Constable: 2Sa 7:1-29

3. The giving of the Davidic Covenant ch. 7

In response to David's desire to honor God (ch. 6), God promised to honor David with a line of descendants that would continue to rule Israel (ch. 7). Thus God would not only establish David's reign as long as he lived but forever. This chapter along with 1 Samuel 7 and 12 is one of the most important in 1 and 2 Samuel theologically.

". . . 2 Samuel 7 is rightly regarded as an ideological summit,' not only in the Deuteronomistic History' but also in the Old Testament as a whole."⁹⁴

The Davidic Covenant recorded here receives more attention in the Old Testament than any other covenant except the Mosaic Covenant.⁹⁵

"This chapter was to become the source of the messianic hope as it developed in the message of prophets and psalmists."⁹⁶

"Two types of official judicial documents had been diffused in the Mesopotamian cultural sphere from the middle of the second millennium onwards: the political treaty which is well known to us from the Hittite empire and the royal grant, the classical form of which is found in the Babylonian kudurru documents (boundary stones). . . . The structure of both types of these documents is similar. Both preserve the same elements: historical introduction, border delineations, stipulations, witnesses, blessings and curses. Functionally, however, there is a vast difference between these two types of documents. While the treaty' constitutes an obligation of the vassal to his master, the suzerain, the grant' constitutes an obligation of the master to his servant. In the grant' the curse is directed towards the one who will violate the rights of the king's vassal, while in the treaty the curse is directed towards the vassal who will violate the rights of his king. In other words, the grant' serves mainly to protect the rights of the servant, while the treaty comes to protect the rights of the master. What is more, while the grant is a reward for loyalty and good deeds already performed, the treaty is an inducement for future loyalty."⁹⁷

The Davidic Covenant is a covenant of grant rather than a treaty, as are the covenants God made with Noah (Gen. 9:8-17), Abraham (Gen. 12:1-3; 15:1-21; 17:1-27), and Phinehas (Num. 25:10-13). The Mosaic Covenant was a treaty.

Constable: 2Sa 7:1-3

David's desire to honor God 7:1-3

It was when God had subdued all of David's enemies that He gave this covenant to him (vv. 1, 9). Those enemies included the Ammonites with whom David was at war when he committed adultery with Bathsheba and had her husband Uriah murdered (ch. 11). Thus it seems clear that God gave the Davidic Covenant to David after he had committed these sins rather than before as the order of events in the text implies. We have already seen that the order of events in the text is not strictly chronological but primarily theological, to make the spiritual emphases that are traceable through the Books of Samuel. The traditional interpretation is that this chapter is in chronological order and that the rest that David experienced was a result of a lull in fighting.

The Israelites had anticipated entering into rest in the Promised Land since their wilderness wanderings (Deut. 12:9). Joshua had given them a measure of rest (Josh. 21:44; 22:4; 23:1). Now with David's victories they enjoyed a larger measure of rest than they had anytime previously in their history (v. 1; cf. v. 11; 1 Kings 5:4; 1 Chron. 22:9, 18; 23:25; 2 Chron. 14:7; 15:15; 20:30).

"David completed what Joshua had begun: the taking possession of Canaan. It is this completion of Joshua's work which is reflected in II Sam. 7:1, 11. Now David plans to build a temple as the sequel of the LORD's having granted him rest from his enemies."⁹⁸

In the ancient Near East the people did not consider a king's sovereignty fully established until he had built himself an appropriate palace.⁹⁹ The people of ancient Near Eastern countries also regarded the kings as the vice-regents of their gods. Therefore they viewed the temples of the gods as the palaces of the true kings. This view existed in Israel as well. David thought it inappropriate for him as second-in-command to live in such a magnificent palace while his commander-in-chief's dwelling was only a temporary much less impressive structure.¹⁰⁰ The Canaanites often built a temple in honor of a god who gave them victory over their enemies.¹⁰¹

Constable: 2Sa 7:4-17

God's purpose to honor David 7:4-17

The promises Yahweh made to David here are an important key to understanding God's program for the future.

God rejected David's suggestion that he build a temple for the Lord and gave three reasons. First, there was no pressing need to do so since the ark had resided in tents since the Exodus (v. 6). The tent it currently occupied was the one David had pitched for it in Jerusalem (6:17), not the tabernacle that stood then at Gibeon (1 Chron. 16:1, 39). Second, God had not commanded His people to build Him a permanent temple (v. 7). Note in verse 7 that before God raised up Israel's kings He Himself had dealt with the tribes of Israel, during the judges period. At that time the leaders of the tribes were responsible to shepherd the Israelites in their areas.¹⁰² Third, David was an inappropriate person to build a temple since he had shed much blood (v. 5; 1 Chron. 22:8; 28:3). David had become ritually unclean because of all the killing he had been responsible for during his long reign. This was not true of Solomon (cf. 1 Kings 6:1).

"Fine temples both hinder and help the worship of God; it all depends on the worshipper."¹⁰³

"The real issue is that both the initiative to build a temple and the choice of the person for the task must come from God and not from an individual king."¹⁰⁴

Notice that it was not because God was disciplining David or had rejected him that He prohibited David's good intention. God was simply redirecting His servant.¹⁰⁵ He was to be a ruler (v. 8), not a temple builder. Similarly God does not always permit us to carry out our desires to honor Him, such as becoming a pastor or missionary. He sometimes makes this impossible because He wants us to serve Him in other ways. A realization of this fact would relieve many Christians from false guilt and shattered dreams.

"The irony in v. 6 must not be missed: Although God condescends to accompany his people on their journey with a tent as his dwelling (v. 6b), a tent carried by them, all along they have in fact been carried by him (v. 6a)."¹⁰⁶

God had blessed David in the past by choosing him as Israel's shepherd-king, by being with him in blessing, and by cutting off all David's enemies (vv. 8-9a). He would bless him in the future with a famous reputation (v. 9b), rest from all his enemies (v. 11a), and an everlasting dynasty (house, vv. 11b-16).¹⁰⁷ Thus some of God's promises to David would find fulfillment during his lifetime (vv. 8-11a) and others after his death (vv. 11b-16).¹⁰⁸

"The promise of a great name' is reminiscent of God's covenant with Abraham (Gn. 12:2), and suggests (though the word covenant' nowhere appears in these verses) that the Davidic kingship is being incorporated into the Abrahamic covenant. This is reinforced by the reference to God's people Israel dwelling in their own place, undisturbed by enemies (v. 10), a reference to Genesis 15:18-21 and Deuteronomy 11:24. Moreover, the covenant word hesed, God's steadfast love' (v, 15), ensures the fulfillment of the promises, which are here unconditional, though the need for chastisement is foreseen."¹⁰⁹

David would have a seed for whom God would establish a kingdom (v. 12). God repeated to David at this time that his successor would be Solomon (cf. 1 Chron. 22:9-10). This son would build the temple David wanted to construct (v. 13). His right to rule, symbolized by the throne, would remain forever (v. 13).

"Up to this time, there had been no dynasty in Israel. Saul's son had generously and spiritually submitted himself to David. Now God promised David an eternal seed and an eternal throne. One of David's own sons would succeed him to the throne, and his throne, like David's, would be established forever. Much of the rest of 2 Samuel deals with the identification of that son. . . . God's sovereign choice of David's line will never be abrogated even though discipline must come when disobedience takes place. This theme underlies much of the argument of 1 and 2 Kings."¹¹⁰

The importance of this promise of a house (i.e., dynasty) is apparent in that references to it frame the future hope (vv. 11a, 16).

Verse 12 poses a chronological problem. It seems to say that Solomon had not been born yet. However if God gave the Davidic Covenant late in David's reign, Solomon must have been alive since he began ruling shortly after this as an adult. The solution lies in the meaning of the Hebrew word zera translated "descendant." This word means seed. Zera and "seed" are both collective singulars in their respective languages and can refer to either one descendant or many descendants (Gen. 13:15; 17:18; cf. Gal. 3:16). Part of what God promised David here pertained to Solomon, part to all David's posterity, and part to Jesus Christ (cf. Matt. 3:17). In verse 12 it seems to be David's posterity that is in view as coming forth from him.¹¹¹

"In the Old Testament the relation between father and son denotes the deepest intimacy of love; and love is perfected in unity of nature, in the communication to the son of all that the father hath. The Father loveth the Son, and hath given all things into His hand (John iii. 35). Sonship therefore includes the government of the world. This not only applied to Christ, the only-begotten Son of God, but also to the seed of David generally, so far as they truly attained to the relation of children of God."¹¹²

If David's son sinned, God would discipline him, but He would never remove the right to rule from him (vv. 14-15). Thus David's house (dynasty), his kingdom (the people of Israel and their land), and his throne (the right to rule) would remain forever.

"In general terms the line would not fail. Yet in particular terms, benefits might be withdrawn from individuals."¹¹³

"The failure of the kings generally leads not to disillusion with kingship but to the hope of a future king who will fulfill the kingship ideal--a hope which provides the most familiar way of understanding the significance of Jesus of Nazareth, the Christ coming in his kingdom."¹¹⁴

"YHWH irrecoverably committed himself to the house of David, but rewarded or disciplined individual kings by extending or withholding the benefits of the grant according to their loyalty or disloyalty to His treaty [i.e., the Mosaic Covenant]."¹¹⁵

Note that God did not promise that the rule of David's descendants would be without interruption. The Babylonian captivity and the present dispersion of the Jews are interruptions (cf. Rom. 9-11). However the privilege of ruling over Israel as king would always belong to David's descendants.

"This promise, generally described as the Davidic covenant, is technically in the form of a royal grant by which a sovereign graciously bestowed a blessing, usually in the form of land or a fiefdom, upon a vassal. This may have been in return for some act performed by the vassal in behalf of his lord, or it may have been simply a beneficence derived from the sheer love and kindness of the king¹¹⁶ The latter clearly is the case here, for the promise of eternal kingship through David had been articulated long before the birth of David himself. From the beginning it was the purpose of God to channel his sovereignty over his own people (and, indeed, over all the earth) through a line of kings that would eventuate in the divine Son of God himself. That line, David now came to understand, would begin with him."¹¹⁷

The Davidic Covenant is an outgrowth of the Abrahamic Covenant (Gen. 12:1-3, 7).¹¹⁸ There God promised a land, seed, and blessing to the patriarch. In time God gave further revelation regarding each of these promised blessings (cf. Deut. 30:1-10; 2 Sam. 7:5-16; Jer. 31:31-34). The Davidic Covenant deals with Abraham's descendants primarily and God's provision of leadership for them specifically. In Deuteronomy 30 God explained the land aspects of His promise more fully, and in Jeremiah 31 He expounded the blessing promise. These are the major revelations that clarify God's promises to Abraham, but they are not the only ones.

"The Davidic Covenant is the centerpiece of Samuel and Kings. David, as a type of the ideal king (both in position and often in practice), appears between the lines' in chapters 1-15 and dominates the lines in chapters 16-31. Seeing the centrality of the Davidic Covenant enables the reader to pick up the argument of 1 Samuel and to see how it moves inexorably toward 2 Samuel 7."¹¹⁹

"After the conquest of Canaan when Israel's loyalty to YHWH lapsed, YHWH's protection of his people also lapsed. By the time of Samuel and Saul, the Philistines threatened the very existence of Israel. The institution of the Davidic covenant, vested in a vassal [the Davidic king] loyal to the suzerain [Yahweh], constituted an earnest of protection, vouchsafed but virtually impossible to realize in the Sinaitic covenant. The suzerain-vassal model as a legal framework for both the Sinaitic and Davidic covenants validated the basis on which YHWH's protection was to be obtained. There now existed no provision for national protection other than within the framework of a suzerain-vassal type of relationship with YHWH. But the Davidic covenant did away with the necessity that all Israel--to a man--maintain loyalty to YHWH in order to merit his protection. In the analogy of suzerain-vassal relationships, David's designation as YHWH's son' and firstborn' (2 Sam 7:14; Pss 2:6-7; 89:27) legitimized him as Israel's representative--as the embodiment of YHWH's covenant people, also called his son' and firstborn' (Exod 4:22). With regard to Israel's protection, the Davidic covenant superseded the Sinaitic covenant, but only because of Israel's regression in her loyalty toward YHWH (compare 1 Sam 8:7). Henceforth, the king stood as proxy between YHWH and his people."¹²⁰

The descendant of David through whom God will fulfill His promises completely is Jesus Christ.¹²¹ In view of what God said of Him in Luke 1:32-33, there are five major implications of the Davidic Covenant for the future. God must preserve Israel as a nation. He must bring her back into her land. Jesus Christ must rule over her in the land. His kingdom must be earthly, and it must be everlasting.¹²²

"All conservative [Christian] interpreters of the Bible recognize that the promise has its ultimate fulfillment in Christ. Again the amillennial and premillennial differences in explaining eschatology come to the fore, however. The amillennial position is that Christ is now on the throne of David in heaven, equating the heavenly throne with the earthly throne of David, whereas the traditional premillennial view is that the Davidic throne will be occupied at the second coming of Christ when Christ assumes his rule in Jerusalem."¹²³

"The difficult questions that separate dispensational and non-dispensational interpreters relate to how many of the covenant promises have been fulfilled in Christ's first coming and present ministry and how many remain for the future. Two key elements of the covenant promise stand at the center of the controversy: (1) a royal dynasty or house, and (2) a kingdom with universal blessing."¹²⁴

God did not condition His promises to David here on anything. Therefore we can count on their complete fulfillment.

"The overriding theological principle is that Yahweh's word is infallible."¹²⁵

Guzik: 2Sa 7:1-29

2 Samuel 7 - God's Covenant with David

A. David proposes to build God a permanent house.

1. (1-3) Nathan's premature advice to David.

Now it came to pass when the king was dwelling in his house, and the LORD had given him rest from all his enemies all around, that the king said to Nathan the prophet, "See now, I dwell in a house of cedar, but the ark of God dwells inside tent curtains." Then Nathan said to the king, "Go, do all that is in your heart, for the LORD is with you."

a. The LORD had given him rest from all his enemies all around: This leads us to believe that the events of 2 Samuel 7 happened after the wars of conquest described in 2 Samuel 8. This section is placed before the war accounts in the text to show its greater importance.

b. I dwell in a house of cedar: Cedar wood was especially valued. This means that David lived in an expensive, beautiful home. When he remembered that the ark of God dwells inside tent curtains, the contrast bothered him. David was troubled by the thought that he lived in a nicer house than the ark of the covenant.

i. A house of cedar: "It was a remarkable contrast to the shelter of Adullam's cave." (Meyer)

ii. Without saying the specific words, David tells Nathan that he wants to build a temple to replace the tabernacle. More than 400 years before this, when Israel was in the wilderness, God commanded Moses to build a tent of meeting according to a specific pattern (Exodus 25:8-9). God never asked for a permanent building to replace the tent, but now David wants to do this for God.

iii. The tent of meeting - also known as the tabernacle - was perfectly suited to Israel in the wilderness, because they constantly moved. Now that Israel is securely in the land, and the tabernacle is in Jerusalem (2 Samuel 6:17), David thinks it would be better and more appropriate to build a temple to replace the tabernacle.

d. Go, do all that is in your heart, for the LORD is with you: Nathan said this to David because it seemed good and reasonable. What could be wrong with David building a temple?

i. All that is in your heart shows that David's heart was filled with this question: "What can I do for God?" He was so filled with gratitude and concern for God's glory that he wanted to do something special for God.

2. (4-7) God's response to David's offer.

But it happened that night that the word of the LORD came to Nathan, saying, "Go and tell My servant David, 'Thus says the LORD: "Would you build a house for Me to dwell in? For I have not dwelt in a house since the time that I brought the children of Israel up from Egypt, even to this day, but have moved about in a tent and in a tabernacle. Wherever I have moved about with all the children of Israel, have I ever spoken a word to anyone from the tribes of Israel, whom I commanded to shepherd My people Israel, saying, 'Why have you not built Me a house of cedar?'" '

a. That night that the word of the LORD came to Nathan: Nathan's response to David was presumptuous. He answered according to human judgment and common sense, but before the word of the LORD came to him.

i. "It is of the utmost importance that we should ever test our desires, even the highest and holiest of them, by His will. Work, excellent in itself, should never be undertaken, save at the express command of God. The passing of time will always vindicate the wisdom of the Divine will." (Morgan)

b. Would you build a house for Me to dwell in? God seems honored and "surprised" that David offered to build Him a house. "You want to build Me a house? No one has ever offered to do that before, and I never commanded anyone to do it."

i. David's wants to do more than God commands. This is a wonderful place to be in our relationship with God. Most of us are so stuck in the thinking, "How little can I do and still please the LORD?" that we never really want to do more than God commands.

ii. "Though the Lord refused to David the realization of his wish, he did it in a most gracious manner. He did not put the idea away from him in anger or disdain, as though David had cherished an unworthy desire; but he honored his servant even in the non-acceptance of his offer." (Spurgeon)

c. Would you build a house: David now knew that God didn't want him to build the temple, but David didn't respond by doing nothing. Instead of building the temple, David gathered all the materials for its construction so Solomon could build a glorious temple to God (1 Chronicles 29:2-9)

i. "If you cannot have what you hoped, do not sit down in despair and allow the energies of your life to run to waste; but arise, and gird yourself to help others to achieve. If you may not build, you may gather materials for him that shall. If you may not go down the mine, you can hold the ropes." (Meyer)

B. God proposes to build David a permanent house.

1. (8-9) God reminds David what He has done for him.

"Now therefore, thus shall you say to My servant David, 'Thus says the LORD of hosts: "I took you from the sheepfold, from following the sheep, to be ruler over My people, over Israel. And I have been with you wherever you have gone, and have cut off all your enemies from before you, and have made you a great name, like the name of the great men who are on the earth.

a. I took you from the sheepfold, from following the sheep, to be ruler over My people: God took David from the pasture to the throne.

b. I have been with you wherever you have gone: God protected David from all his enemies.

c. Have made you a great name: God made David's name great in all the earth.

2. (10-11) God promises two things to David.

"Moreover I will appoint a place for My people Israel, and will plant them, that they may dwell in a place of their own and move no more; nor shall the sons of wickedness oppress them anymore, as previously, since the time that I commanded judges to be over My people Israel, and have caused you to rest from all your enemies. Also the LORD tells you that He will make you a house.

a. I will appoint a place for My people Israel: God promised David that under his reign, God would establish a permanent, secure, Israel. God promised this first because He knew that David, being a godly shepherd, was first concerned about the welfare of his people.

b. He will make you a house: God promises David that he will build him a house in the sense of establishing a dynasty for the house of David. This was an enduring legacy for David long after his death.

i. David wanted to build God a temple. God said, "Thank you David, but no thanks. Let me build you a house instead." This was a greater promise than David's offer to God, because David's house would last longer and be more glorious than the temple David wanted to build.

ii. God honored what David gave him, even though he only gave it to God in his sincere intention. There are some things that we want to give God, but are prevented from giving. In these cases God receives the intention as the gift.

iii. Why did God say, "No" to David's offer? Because David was a man of war, and God wanted a man of peace to build His temple. 1 Chronicles 22:8-10 explains this: But the word of the LORD came to me, saying, 'You have shed much blood and have made great wars; you shall not build a house for My name, because you have shed much blood on the earth in My sight . . . a son shall be born to you, who shall be a man of rest . . . He shall be build a house for My name.

iv. The explanation to David recorded in 1 Chronicles 22:8 came years afterwards. "It would have wounded David needlessly to have been told this at the time . . . Meanwhile David possessed his soul in patience, and said to himself, 'God has a reason; I cannot understand it, but it is well.' " (Meyer)

3. (12-17) God details His promise of a house for David.

"When your days are fulfilled and you rest with your fathers, I will set up your seed after you, who will come from your body, and I will establish his kingdom. He shall build a house for My name, and I will establish the throne of his kingdom forever. I will be his Father, and he shall be My son. If he commits iniquity, I will chasten him with the rod of men and with the blows of the sons of men. But My mercy shall not depart from him, as I took it from Saul, whom I removed from before you. And your house and your kingdom shall be established forever before you. Your throne shall be established forever."' " According to all these words and according to all this vision, so Nathan spoke to David.

a. I will set up your seed after you: In this, God specifically promises a hereditary monarchy for the house of David. It was important for God to repeat this promise specifically, because there had never yet been a king succeeded by his son in Israel.

i. "The family of Saul became totally extinct; the family of David remained till the incarnation." (Clarke)

ii. This great promise that God made to David had only a future fulfillment. David would only benefit now from this promise through faith. If he had a "what's-in-it-for-me-right-now" attitude.

iii. "The joy which filled David's bosom was a spiritual one, because he knew that Jesus would come of his race, and that an everlasting kingdom would be set up in his person, and in him should the Gentiles trust." (Spurgeon)

b. He shall build a house for My name: Though David would not build a temple for God, David's descendent would.

c. I will establish the throne of his kingdom forever: The family of David did rule over Israel for more than four centuries, but was eventually removed because of evil added upon evil. Yet out of the "stump" of Jesse, God raised up a new branch that would reign for ever and ever (Isaiah 11:1-2).

d. I will be his Father, and he shall be My son. If he commits iniquity, I will chasten him: This descendent of David will enjoy a special relationship with God. If he sins, God will not reject him. Instead, God will chasten him without rejecting him.

e. Your throne shall be established forever: God promises David that the reign of his dynasty will last forever.

i. Each of these great promises was partially fulfilled in Solomon, David's son and successor to his throne.

· Solomon ruled on David's throne

· God's mercies never departed from Solomon, though he sinned

· Solomon built God a magnificent house

ii. But the prophets foretold a greater fulfillment of these promises:

· Behold, the days are coming, says the Lord, that I will raise to David a Branch of righteousness; a King shall reign and prosper, and execute righteousness in the earth. . . . Now this is His name by which He will be called: THE LORD OUR RIGHTEOUSNESS (Jeremiah 23:5-6)

· For unto us a Child is born, unto us a Son is given; and the government will be upon His shoulder. . . Upon the throne of David and over His kingdom, to order it and establish it . . . from that time forward, even forever. (Isaiah 9:6-7)

· And behold, you will conceive in your womb and bring forth a Son, and shall call His name JESUS. He will be great, and will be called the Son of the Highest; and the Lord God will give Him the throne of His father David. And He will reign over the house of Jacob forever, and of His kingdom there will be no end. (Luke 1:31-33)

iii. God's promises to David are completely fulfilled in Jesus Christ.

· Jesus does reign, and will reign on David's throne forever

· The Father's mercies never departed from Jesus, even when He was made sin for us

· Jesus is building the Father a magnificent house (1 Corinthians 6:19) in the sense that we are God's temples (1 Peter 2:5) and the church is God's new house

C. David's prayer of thanksgiving.

1. (18-24) He humbly glorifies God for His goodness.

Then King David went in and sat before the LORD; and he said: "Who am I, O Lord GOD? And what is my house, that You have brought me this far? And yet this was a small thing in Your sight, O Lord GOD; and You have also spoken of Your servant's house for a great while to come. Is this the manner of man, O Lord GOD? Now what more can David say to You? For You, Lord GOD, know Your servant. For Your word's sake, and according to Your own heart, You have done all these great things, to make Your servant know them. Therefore You are great, O Lord GOD. For there is none like You, nor is there any God besides You, according to all that we have heard with our ears. And who is like Your people, like Israel, the one nation on the earth whom God went to redeem for Himself as a people, to make for Himself a name; and to do for Youself great and awesome deeds for Your land; before Your people whom You redeemed for Yourself from Egypt, the nations, and their gods? For You have made Your people Israel Your very own people forever; and You, LORD, have become their God."

a. Who am I, O Lord GOD? . . . Therefore You are great, O Lord GOD: When David received this spectacular gift, he didn't think it made him any greater. In David's eyes it made God greater.

i. David's attitude wasn't "I am so great that even God's gives me gifts." His attitude was, "God is so great that He gives even me gifts." We should receive salvation and every blessing with the same attitude. God's giving reflects the greatness of the Giver, not the receiver.

b. Your servant: David's humble reception of this gift is shown by the repetition of the phrase Your servant - ten times in this prayer.

i. It shows that David humbly accepted God's "no" when he wanted to build the temple. "There are some professors who would do a great thing if they might, but if they are not permitted to act a shining part they are in the sulks and angry with their God. David when his proposal was set aside found it in his heart not to murmur, but to pray." (Spurgeon)

2. (25-29) David boldly asks that the promise be fulfilled as spoken.

"Now, O LORD God, the word which You have spoken concerning Your servant and concerning his house, establish it forever and do as You have said. So let Your name be magnified forever, saying, 'The LORD of hosts is the God over Israel.' And let the house of Your servant David be established before You. For You, O LORD of hosts, God of Israel, have revealed this to Your servant, saying, 'I will build you a house.' Therefore Your servant has found it in his heart to pray this prayer to You. And now, O Lord GOD, You are God, and Your words are true, and You have promised this goodness to Your servant. Now therefore, let it please You to bless the house of Your servant, that it may continue forever before You; for You, O Lord GOD, have spoken it, and with Your blessing let the house of Your servant be blessed forever."

a. Establish it forever and do as You have said: David's prayer boldly asks God to do what He promised. This isn't passive prayer that says, "Well God, do whatever You want to do - I don't really care one way or another." This isn't arrogant prayer that says, "Well God, let me tell You what to do." This is bold prayer that says, "God, here is Your promise - now I trust You to fulfill it grandly and to be faithful to Your word."

i. The phrase "therefore Your servant has found it in his heart to pray this prayer to You" emphasizes this. David is saying, "I'm only praying because You promised. You told me that this is what You want to do."

ii. "God sent the promise on purpose to be used. If I see a Bank of England note, it is a promise for a certain amount of money, and I take it and use it. But oh I my friend, do try and use God's promises; nothing pleases God better than to see his promises put in circulation; he loves to see his children bring them up to him, and say, 'Lord, do as thou hast said.' And let me tell you that it glorifies God to use his promises." (Spurgeon)

iii. This kind of prayer appropriates God's promise. Just because God promises doesn't mean that we possess. Through believing prayer like this, God promises and we appropriate. If we don't appropriate in faith, God's promise is left unclaimed.

· We may appropriate His promise for forgiveness: If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness (1 John 1:9)

· We may appropriate His promise for peace: Peace I leave with you, My peace I give to you: not as the world gives do I give to you. Let not your heart be troubled, neither let it be afraid (John 14:27)

· We may appropriate His promise for guidance: I will instruct you and teach you in the way you should go: I will guide you with My eye (Psalm 32:8)

· We may appropriate His promise for growth: He who has begun a good work in you will complete it until the day of Jesus Christ (Philippians 1:6)

· We may appropriate His promise for help: Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace of help in time of need (Hebrews 4:16)

b. Therefore Your servant has found it in his heart to pray this prayer to You: Notice that David prayed from the heart. Some people pray from a book; others pray from their head. The right place to pray from is the heart.

i. It also says that David came before God to pray this prayer. Some prayers are not prayed. They are said or read or thought, but not prayed. "Not to say this prayer, but to pray this prayer. There is great force in the expression. Some prayers are never prayed, but are like arrows which are never shot from the bow. Scarcely may I call them prayers, for they are such as to form, and matter, and verbiage, but they are said, not prayed. The praying of prayer is the main matter." (Spurgeon)

c. You are God, and Your words are true: This is David's foundation of faith. He knows that God is God, and that every word of His is true. God can be trusted.

i. "The great sin of not believing in the Lord Jesus Christ is often spoken of very lightly and in a very trifling spirit, as though it were scarcely any sin at all; yet, according to my text, and, indeed, according to the whole tenor of the Scriptures, unbelief is the giving of God the lie, and what can be worse?" (Spurgeon)

© 2002 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Samuel (Book Introduction)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 2 Samuel (Outline)

• AN AMALEKITE BRINGS TIDINGS OF SAUL'S DEATH. (2Sa. 1:1-16)
• DAVID LAMENTS SAUL AND JONATHAN. (2Sa 1:17-27)
• DAVID, BY GOD'S DIRECTION, GOES UP TO HEBRON, AND IS MADE KING OVER JUDAH. (2Sa 2:1-7)
• SIX SONS BORN TO DAVID. (2Sa 3:1-5)
• ABNER REVOLTS TO DAVID. (2Sa 3:6-12)
• JOAB KILLS ABNER. (2Sa 3:22-30)
• BAANAH AND RECHAB SLAY ISH-BOSHETH, AND BRING HIS HEAD TO HEBRON. (2Sa 4:1-2)
• DAVID CAUSES THEM TO BE PUT TO DEATH. (2Sa 4:10-12)
• THE TRIBES ANOINT DAVID KING OVER ISRAEL. (2Sa 5:1-5)
• HE TAKES ZION FROM THE JEBUSITES. (2Sa 5:6-12)
• ELEVEN SONS BORN TO HIM. (2Sa 5:13-16)
• HE SMITES THE PHILISTINES. (2Sa 5:17-25)
• DAVID FETCHES THE ARK FROM KIRJATH-JEARIM ON A NEW CART. (2Sa 6:1-5)
• UZZAH SMITTEN. (2Sa 6:6-11)
• DAVID AFTERWARDS BRINGS THE ARK TO ZION. (2Sa 6:12-19)
• MICHAL'S BARRENNESS. (2Sa 6:20-23)
• NATHAN APPROVES THE PURPOSE OF DAVID TO BUILD GOD A HOUSE. (2Sa 7:1-3)
• DAVID'S PRAYER AND THANKSGIVING. (2Sa 7:18-29)
• DAVID SUBDUES THE PHILISTINES, AND MAKES THE MOABITES TRIBUTARY. (2Sa 8:1-2)
• HE SMITES HADADEZER AND THE SYRIANS. (2Sa 8:3-14)
• HIS REIGN. (2Sa 8:15-18)
• DAVID SENDS FOR MEPHIBOSHETH. (2Sa 9:1-12)
• DAVID'S MESSENGERS, SENT TO COMFORT HANUN, ARE DISGRACEFULLY TREATED. (2Sa 10:1-5)
• THE AMMONITES OVERCOME. (2Sa 10:6-14)
• THE SYRIANS DEFEATED. (2Sa 10:15-19)
• JOAB BESIEGES RABBAH. (2Sa 11:1)
• DAVID COMMITS ADULTERY WITH BATH-SHEBA. (2Sa 11:2-12)
• URIAH SLAIN. (2Sa 11:14-27)
• NATHAN'S PARABLE. (2Sa 12:1-6)
• HE APPLIES IT TO DAVID, WHO CONFESSES HIS SIN, AND IS PARDONED. (2Sa 12:7-23)
• SOLOMON IS BORN. (2Sa 12:24-25)
• RABBAH IS TAKEN. (2Sa 12:26-31)
• AMNON LOVES TAMAR. (2Sa 13:1-5)
• HE DEFILES HER. (2Sa. 13:6-27)
• AMNON IS SLAIN. (2Sa 13:28-36)
• ABSALOM FLEES TO TALMAI. (2Sa 13:37-39)
• JOAB BRINGS ABSALOM TO JERUSALEM. (2Sa 14:22-33)
• ABSALOM STEALS THE HEARTS OF ISRAEL. (2Sa 15:1-9)
• HE FORMS A CONSPIRACY. (2Sa 15:10-12)
• DAVID FLEES FROM JERUSALEM. (2Sa. 15:13-37)
• ZIBA, BY FALSE SUGGESTIONS, CLAIMS HIS MASTER'S INHERITANCE. (2Sa 16:1-4)
• SHIMEI CURSES DAVID. (2Sa 16:5-19)
• AHITHOPHEL'S COUNSEL. (2Sa 16:20-23)
• SECRET INTELLIGENCE SENT TO DAVID. (2Sa 17:15-22)
• AHITHOPHEL HANGS HIMSELF. (2Sa 17:23-29)
• DAVID REVIEWING THE ARMIES. (2Sa 18:1-4)
• GIVES THEM CHARGE OF ABSALOM. (2Sa 18:5-13)
• HE IS SLAIN BY JOAB. (2Sa. 18:14-32)
• JOAB CAUSES THE KING TO CEASE MOURNING. (2Sa 19:1-8)
• THE ISRAELITES BRING THE KING BACK. (2Sa. 19:9-43)
• SHEBA MAKES A PARTY IN ISRAEL. (2Sa 20:1-9)
• AMASA IS SLAIN. (2Sa 20:10-13)
• JOAB PURSUES SHEBA UNTO ABEL. (2Sa 20:14-15)
• A WISE WOMAN SAVES THE CITY BY SHEBA'S HEAD. (2Sa 20:16-22)
• DAVID'S GREAT OFFICERS. (2Sa 20:23-26)
• THE THREE YEARS' FAMINE FOR THE GIBEONITES CEASE BY HANGING SEVEN OF SAUL'S SONS. (2Sa 21:1-9)
• RIZPAH'S KINDNESS UNTO THE DEAD. (2Sa 21:10-11)
• DAVID BURIES THE BONES OF SAUL AND JONATHAN IN THEIR FATHER'S SEPULCHER. (2Sa 21:12-22)
• DAVID PROFESSES HIS FAITH IN GOD'S PROMISES. (2Sa 23:1-7)
• A CATALOGUE OF HIS MIGHTY MEN. (2Sa. 23:8-39)
• DAVID NUMBERS THE PEOPLE. (2Sa 24:1-9)
• HE, HAVING THREE PLAGUES PROPOUNDED BY GAD, REPENTS, AND CHOOSES THREE DAYS' PESTILENCE. (2Sa 24:10-14)
• HIS INTERCESSION TO GOD; THE PLAGUE CEASES. (2Sa 24:15-25)

TSK: 2 Samuel 7 (Chapter Introduction)

Overview

2Sa 7:1, Nathan, first approving the purpose of David to build God a house, 2Sa 7:4, after by the word of God forbids him; 2Sa 7:12, God promises him benefits and blessings in his seed; 2Sa 7:18, David’s prayer and thanksgiving.

Poole: 2 Samuel 7 (Chapter Introduction)

SAMUEL CHAPTER 7

David being at rest desires to build God a house; which Nathan at first approves of; afterwards, in obedience to the word of God, forbiddeth him 2Sa 7:1-11 . He promiseth him benefits and blessings in his seed, Solomon and the Messiah, who should build the house of God, 2Sa 7:12-17 . David’ s prayer and thanksgiving, 2Sa 7:18-29 .

When the king sat in his house, i.e. was settled and warm in the house which Hiram’ s men built for him, 2Sa 5:11 ; then he reflected upon the unhandsome and unsettled state of the ark. From all his enemies Philistines, Moabites, and others; so that they durst not invade his land, as they had formerly done; for though you read of David’ s wars with them, 2Sa 8 , yet in them David was the aggressor, and entered their lands.

MHCC: 2 Samuel (Book Introduction)

This book is the history of the reign of king David. It relates his victories, the growth of the prosperity of Israel, and his reformation of the state of religion. With these events are recorded the grievous sins he committed, and the family as well as public troubles with which he was punished. We here meet with many things worthy of imitation, and many that are written for our warning. The history of king David is given in Scripture with much faithfulness, and from it he appears, to those who fairly balance his many virtues and excellent qualities against his faults, to have been a great and good man.

MHCC: 2 Samuel 7 (Chapter Introduction)

(2Sa 7:1-3) David's care for the ark.

(2Sa 7:4-17) God's covenant with David.

(2Sa 7:18-29) His prayer and thanksgiving.

Matthew Henry: 2 Samuel (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Samuel

This book is the history of the reign of king David. We had in the foregoing book an account of his designation to the government, and his struggles with Saul, which ended at length in the death of his persecutor. This book begins with his accession to the throne, and is entirely taken up with the affairs of the government during the forty years he reigned, and therefore is entitled by the Septuagint. The Third Book of the Kings. It gives us an account of David's triumphs and his troubles. I. His triumphs over the house of Saul (ch. 1-4), over the Jebusites and Philistines (ch. 5), at the bringing up of the ark (ch. 6 and 7), over the neighbouring nations that opposed him (ch. 8-10); and so far the history is agreeable to what we might expect from David's character and the choice made of him. But his cloud has a dark side. II. We have his troubles, the causes of them, his sin in the matter of Uriah (ch. 11 and 12), the troubles themselves from the sin of Amnon (ch. 13), the rebellion of Absalom (ch. 14-19) and of Sheba (ch. 20), and the plague in Israel for his numbering the people (ch. 24), besides the famine of the Gibeonites (ch. 21). His son we have (ch. 22), and his words and worthies (ch. 23). Many things in his history are very instructive; but for the hero who is the subject of it, though in many instances he appears here very great, and very good, and very much the favourite of heaven, yet it must be confessed that his honour shines brighter in his Psalms than in his Annals.

Matthew Henry: 2 Samuel 7 (Chapter Introduction)

Still the ark is David's care as well as his joy. In this chapter we have, I. His consultation with Nathan about building a house for it; he signifies his purpose to do it (2Sa 7:1, 2Sa 7:2) and Nathan approves his purpose (2Sa 7:3). II. His communion with God about it. 1. A gracious message God sent him about it, accepting his purpose, countermanding the performance, and promising him an entail of blessings upon his family (2Sa 7:4-17). 2. A very humble prayer which David offered up to God in return to that gracious message, thankfully accepting God's promises to him, and earnestly praying for the performance of them (2Sa 7:18-29). And, in both these, there is an eye to the Messiah and his kingdom.

Constable: 2 Samuel (Book Introduction)

Introduction

Second Samuel continues the history begun in 1 Samuel. Please see my comments regarding 2 Samuel's title, date, authorship, and scope in the introductory section of the 1 Samuel notes.

Message¹

First Samuel records David's preparation. Second Samuel records his service namely his reign. In our study of 1 Samuel I mentioned three aspects of his preparation: as shepherd, as courtier, and as "outlaw." In 2 Samuel we see those aspects of his preparation put to work. He became the shepherd of his people, the center of his court, and the strong ruler of his nation. He fulfilled the office of king successfully under God's leadership.

The message of 2 Samuel is that man's attitude toward God creates an opportunity for God, and God's attitude toward man creates an opportunity for man.

First, man's attitude toward God creates an opportunity for God.

We find this principle stated in 22:26-28. Compare Hannah's prayer of praise in 1 Sam. 2:1-10. God is to each person what that person is to God.

We find the principle illustrated in David's attitudes toward God. David had four convictions about God. We see these in his thanksgiving psalm in chapter 22, which is also Psalm 18. David evidently wrote it early in his life.

1. He believed God was Israel's supreme Ruler. He never doubted this or presumed to elevate himself to God's place as Head of the nation. This is clear in 22:2-16. Contrast David's view with Saul's. Some local church leaders follow Saul's example rather than David's.

2. He believed God was consistently and completely righteous (right) in His dealings. David confessed his sin when charged with it rather than trying to deny it. In 22:17-27 this comes through clearly. Contrast Saul.

3. He believed God was always merciful. He was willing to let God determine His punishment because he believed God would be merciful (cf. 22:28-46). Contrast Saul.

4. He believed God's will was always best. His greatest desire was for God's will in his own life and in Israel (cf. 22:47-51). Contrast Saul.

David's convictions created opportunities for God.

1. Because David really believed in God's sovereignty God could and did set David over the throne of Israel and direct him to govern God's people (cf. 22:2-3). Even today loyal employees are the ones that employers promote to positions of greater responsibility.

2. Because David acknowledged God's righteousness God was able to bless David for his righteousness (cf. 22:21-28).

3. Because David appreciated God's mercy God was able to be merciful with him (cf. 22:35-36).

4. Because David viewed God's will as superior God was able to bring His will for David and Israel to pass (cf. 22:51).

With these attitudes David became God's instrument through whom God accomplished His larger plans and purposes. Even though David sinned greatly, his deepest convictions lay in these truths. God based His dealings with David on David's deepest convictions. He was the man after God's own heart. God did not base His dealings with David primarily on David's momentary failings. This is a great encouragement. Your deep underlying attitude toward God provides a foundation on which God can build and use you in some way. Your presence here at DTS is encouraging to me. The direction you are heading is more important than how far you have advanced in Christian growth.

The other side of this coin is that God's attitude toward a person creates an opportunity for that person. John wrote, "We love Him because He first loved us" (1 John 4:19).

We find this principle stated in 23:1-5. David evidently wrote this chapter later in his life.

We find the principle illustrated in God's attitudes toward David. What were these?

1. God purposed for David to be king (cf. 23:1). This knowledge affected David's attitude toward God. He just needed to consent to God's purpose for him. God has purposed to bless you. This is the revelation of the whole Bible.

2. God's power would be adequate for David's needs (cf. 23:2). The power for all of David's life, including the inspiration for his words, came from God. David could simply cooperate with it. We too have the Spirit. We too need just to cooperate with God.

3. God's pattern for David's kingship was God's own rule (cf. 23:3-4). David could conform to God's example as Sovereign to fulfill his destiny. We have Jesus Christ's example as well as God's pattern.

4. God's persistence would result in the fulfillment of all His promises to David (cf. 23:5). This gave David confidence in God in the present. God has promised never to leave us (Matt. 28:20). He has proved Himself faithful.

In 1 Samuel we learned that God's ultimate victory does not depend on people's attitudes toward Him. His people can be loyal or rebellious, and this will not affect His ultimate victory.

In 2 Samuel we learn that our ultimate victory in life depends on our attitude toward God. Conformity to the will of God creates fitness for service. Conformity to the will of God depends wholly on our attitude toward God. It does not depend on our ability, or on our ability to persuade God to do something. It depends on our abandonment to Him, and on our willingness to let God persuade us to do something. It depends on our commitment to Him and our faithfulness to Him.

God does not measure us as other people do. We measure each other by external actions. God measures us by internal attitudes. What is your attitude toward God? Do you really want to please God, or do you obey God simply because of your background and environment? Would you live a filthy life if you could get away with it? What is your real attitude toward God? Do you really want to do right? David was a man after God's own heart because he really wanted what God wanted. What do you really want?

Be careful, because God will give you what you really want. Do you want to run your own life? God will let you do it, but He may let you run your life into a brick wall.

Constable: 2 Samuel (Outline)

Outline

(Continued from notes on 1 Samuel)

V. David's triumphs chs. 1-8

A. The beginning of David's kingdom 1:1-3:5

1. David's discovery of Saul and Jonathan's deaths ch. 1

2. David's move to Hebron 2:1-4a

3. David's overtures to Jabesh-gilead 2:4b-7

4. Ish-bosheth's coronation over Israel 2:8-11

5. The conflict between Abner and Joab 2:12-32

6. The strengthening of David's position 3:1-5

B. The unification of the kingdom 3:6-5:16

1. David's acceptance of Abner 3:6-39

2. David's punishment of Ish-bosheth's murderers ch. 4

3. David's acceptance by all Israel 5:1-12

4. David's additional children 5:13-16

C. The establishment of the kingdom 5:17-8:18

1. David's victories over the Philistines 5:17-25

2. David's moving of the ark to Jerusalem ch. 6

3. The giving of the Davidic Covenant ch. 7

4. The security of David's kingdom ch. 8

VI. David's troubles chs. 9-20

A. David's faithfulness ch. 9

B. God's faithfulness despite David's unfaithfulness chs. 10-12

1. The Ammonite rebellion ch. 10

2. David's unfaithfulness to God chs. 11-12

C. David's rejection and return chs. 13-20

1. Events leading up to Absalom's rebellion chs. 13-14

2. Absalom's attempt to usurp David's throne chs. 15-20

VII. Summary illustrations chs. 21-24

A. Famine from Saul's sin 21:1-14

1. Saul's broken treaty with the Gibeonites 21:1-6

2. David's justice and mercy 21:7-9

3. David's honoring of Saul and Jonathan 21:10-14

B. Four giant killers 21:15-22

C. David's praise of Yahweh ch. 22

D. David's last testament 23:1-7

E. Thirty-seven mighty men 23:8-39

1. Selected adventures of outstanding warriors 23:8-23

2. A list of notable warriors among The Thirty 23:24-39

F. Pestilence from David's sin ch. 24

1. David's sin of numbering the people 24:1-9

2. David's confession of his guilt 24:10-14

3. David's punishment 24:15-17

4. David's repentance 24:18-25

Constable: 2 Samuel

2 Samuel

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Samuel (Book Introduction)

THE SECOND BOOK OF SAMUEL;

otherwise called,

THE SECOND BOOK OF KINGS.

INTRODUCTION.

This Book contains the transactions of David till the end of the pestilence, occasioned by his numbering the people, chap. xxiv. The last six chapters of the preceding book were probably written by Gad, who delivered God's orders to David, after he was deprived of the company of Samuel. Gad, Nathan, and other prophets, continued the sacred history, 1 Paralipomenon xxix. 29. After the unfortunate death of Saul, his general, Abner, instead of submitting quietly to the dominion of David, (Haydock) set the son of the deceased monarch upon the throne, at Mahanaim; and two years elapsed before the rival kings came to open war, chap. ii. 10. (Salien) --- David was 30 years old when he was anointed at Hebron, (chap. v. 4,) where he reigned seven years and a half over Juda. On the death of Isoboseth, he was anointed a third time, as king of all Israel, and reigned in that character 37 years. (Haydock) --- The partisans of Isoboseth might be excused in their adherence to him, as he was the son of the late king, and the election of David was not sufficiently notified to them. (Salien) --- We here behold the many virtues of David, and his repentance for some faults into which he had fallen. His predictions, and the names and exploits of many of his valiant men, are likewise recorded. (Worthington)

Gill: 2 Samuel (Book Introduction)

INTRODUCTION TO 2 SAMUEL

This book, in many copies of the Hebrew Bible, is carried on without any new title put unto it; the reason of it is, because, by some, this, with the preceding, has been reckoned but one book: hence the Jews say ^a, Samuel wrote his book, not his books; in others it is called Samuel Second; and by the Vulgate Latin the Second Book of Samuel, which we call the Second of Kings; though why his name should be put to it at all I see not, since it neither concerns him, nor could it be written by him, being an history of events after his death. The Greek version calls it the Second of Kings; and the Syriac version, the Second Book of the Kings of Israel; whereas there is but one king of Israel it makes mention of, and of whose actions only it is an history; and therefore with greater propriety it is called, as the Arabic version, the Book of David the Prophet, of whose reign, from the beginning to the end of it, it gives an account: wherefore Isidore ^b thinks it was written by David; and if so, it has this mark of simplicity and integrity, that the writer does not spare himself, nor conceal his own faults, and particularly that very capital one, the affair of Bathsheba, and also his numbering of the people; but it is most probable that it was written by Nathan and Gad ^c, see 1Ch 29:29; but whoever was the penman of it, there is no doubt to be made of its being written by inspiration, or that it is canonical; which has never been questioned, since there stands in it a famous prophecy concerning the building of the temple by a son of David, which had an exact accomplishment, 2Sa 7:12; as well as of the family of David, for a great while to come, which also was fulfilled, 2Sa 7:19; and an eminent passage concerning the Messiah, the son of David, and of his divine sonship, 2Sa 7:14; quoted by the Apostle Paul in proof of it, Heb 1:5. It contains an history of about forty years, for so long David reigned, seven years and six months in Hebron, over Judah, and thirty three years in Jerusalem, over all Israel and Judah; and this book relates his last words.

Gill: 2 Samuel 7 (Chapter Introduction)

INTRODUCTION TO SECOND SAMUEL 7

This chapter expresses David's concern for building an house for the ark of God, which he communicated to Nathan the prophet, and was approved of by him, 2Sa 7:1; and who was that night sent by the Lord to David, to acquaint him, that as he had for many years dwelt in a tent, and had never given directions to the tribes of Israel, and the rulers of them, to build him an house, so neither should David build him one; but his son that would succeed him in the throne should; and also observes to him the many great things he had done for him, and promises him more, and particularly the establishment of his throne and kingdom for ever, in which he has respect to the Messiah, that should spring from him, 2Sa 7:4. Then follows a prayer of David, in which he expresses the sense he had of the greatness and goodness of God, and of his own unworthiness to receive such favours from him he had, returns him thanks for the promises he had made, and prays for the performance of them, 2Sa 7:18.