Text -- 2 Samuel 7:1-3 (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.”

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.

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.

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.

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

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.

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 .

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)

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.

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.”

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).

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.

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.

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.

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.

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

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.