Text -- 2 Samuel 7:19 (NET)

7:19 And you didn’t stop there, O Lord God! You have also spoken about the future of your servant’s family. Is this your usual way of dealing with men, O Lord God?

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Sa 7:19

Which thou hast already done for me, that thou hast brought me hitherto, to that pitch of honour, and peace, and prosperity, in which through thy favour I now stand.

Wesley: 2Sa 7:19

Though it was more than I deserved, or could expect, yet thou didst not think it enough for thee to give to me.

Wesley: 2Sa 7:19

For many future ages, and indeed to all eternity.

Wesley: 2Sa 7:19

Do men use to deal so kindly with their inferiors, as thou hast done with me? No: this is the prerogative of divine grace.

JFB: 2Sa 7:19

That is, is it customary for men to show such condescension to persons so humble as I am? (See 1Ch 17:17.)

Clarke: 2Sa 7:19

And is this the manner of man - Literally: And this, O Lord God, is the law of Adam. Does he refer to the promise made to Adam, The seed of the woman shall bruise the head of the serpent? From my line shall the Messiah spring, and be the spiritual and triumphant King, for ever and ever. See the additions at the end, 2Sa 7:25 (note).

TSK: 2Sa 7:19

And this : 2Sa 12:8; Num 16:9, Num 16:13

but thou : 2Sa 7:11-16; 1Ch 17:17

And is this : Psa 36:7; Isa 55:8, Isa 55:9; Eph 2:7, Eph 3:19, Eph 3:20

manner : Heb. law

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Sa 7:19

Is this the manner of man - Compare 1Ch 17:17. Our passage may be thus understood: But this is the law (or prerogative) of a great man to found dynasties which are to last into the far future. David expresses his astonishment that he, of such humble birth, and one so little in his own eyes, should not only be raised to the throne, but be assured of the perpetuity of the succession in his descendants, as if he were a man of high degree.

Poole: 2Sa 7:19

This to wit, which thou hast already done for me, as he now said, that thou hast brought me hitherto , i.e. to that pitch of honour, and peace, and prosperity, in which through thy favour I now stand. This was yet a small thing in thy sight ; though it was more than I deserved, or could expect, yet thou didst not think it enough for thee to give me.

For a great while to come for many future ages and indeed to all eternity.

Is this the manner of man, O Lord God? do men use to deal so freely and kindly with their inferiors, as thou hast, done with me? No: this is the prerogative of Divine grace, to give such promises and largesses as this. So these are words of admiration; which very well suit with the foregoing and following words. Or, Is this the manner, or law, or custom, of mean or obscure men , &c, as the Hebrew adam is confessed and sometimes to signify as Psa 49:2 62:9 Isa 2:9 ; i.e. Is this the manner of men’ s dealing with mean and obscure persons, such as I am? So the Hebrew haadam is the genitive case of the object, which is frequent in the Hebrew and other languages. And this seems more probable, because it exactly agrees with the parallel place, 1Ch 17:17 , where the words are, thou hast regarded me according to the estate of a man of high degree , i.e. thou hast dealt with me as if I had been not a poor mean shepherd, but the son of some great monarch, to whom such honours best agree.

Haydock: 2Sa 7:19

God. Thus man wishes to be treated. This maxim prevails universally. People seek for their own and their children's happiness; a favour which thou hast graciously promised unto me. (Calmet) ---

Thus immortality, and all happiness, were proposed unto the first man. (Menochius) ---

Some use an interrogation; "Is this the law of Adam?" (Calmet) ---

Protestants, "manner of man." Can this felicity attend a man in his fallen state? Does the greatest friend treat his companion with so much condescension and regard? (Haydock) ---

In 1 Paralipomenon xvii. 17, it is thus expressed, and hast made me remarkable above all men, O Lord God. Osiander translates, "Behold the law of man, of the Lord God." I now discern the mysterious union of the godhead with our humanity, in the person of the Son. (Calmet) ---

Luther attributes this version, Hæc est ratio hominis, qui Daomius Deus est, to Zisgler; and hence proves the incarnation. Amama and Tarnovius shew the weakness of the proof, though the article of faith be otherwise indubitable. (Haydock) ---

David is full of admiration that God should treat a weak mortal in such a manner. (Du Hamel)

Gill: 2Sa 7:19

And this was yet a small thing in thy sight, O Lord God,.... This of raising him to the throne, and settling him on it, was but a small thing in comparison of what he promised to do for him and his:

but thou hast spoken also of thy servant's house for a great while to come; since he had not only spoken of a son that should succeed him in the kingdom, but that he would make him an house, and establish his kingdom; yea, that the throne of his kingdom should be established for ever, that a race of kings should spring from him, and especially the King Messiah, of whose kingdom there would be no end; and so the Targum,"thou hast spoken of the house of thy servant unto the world to come,''a phrase often used by the Jews for the times of the Messiah; see Heb 2:5; and so Abarbinel thinks this clause has respect to Messiah the son of David:

and is this the manner of man, O Lord God? to bestow their favours on their inferiors, persons of no worth and merit, and is a profuse manner? it is not; and yet to one so much below thee, and so undeserving, hast thou most largely and liberally given such great and unmerited mercies: or is it the manner, or customary to deal thus with men mean and abject, though it may with great personages that make a great figure in the world? it is not: and yet I am regarded by thee as if I was one of the greatest monarchs on earth: this sense agrees with the parallel text in 1Ch 17:17; "and hast regarded me according to the estate of a man of high degree"; or, "this is the law", or "doctrine of the man who is the Lord God" ^c. This doctrine contained in the promise now made respects the seed of the woman, the promised Shiloh, the illustrious man, Jehovah's fellow, the incarnate God, the Messiah, who is Jehovah our righteousness, the true God and eternal life.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Sa 7:19

¹ tn Heb “and this was small in your eyes, O Lord God, so you spoke concerning the house of your servant for a distance.”

² tn Heb “and this [is] the law of man”; KJV “is this the manner of man, O Lord God?”; NAB “this too you have shown to man”; NRSV “May this be instruction for the people, O Lord God!” This part of the verse is very enigmatic; no completely satisfying solution has yet been suggested. The present translation tries to make sense of the MT by understanding the phrase as a question that underscores the uniqueness of God’s dealings with David as described here. The parallel passage in 1 Chr 17:17 reads differently (see the note there).

Geneva Bible: 2Sa 7:19

And this was yet a small thing in thy sight, O Lord GOD; but thou hast spoken also of thy servant's house for a great while to come. And [is] this the manner of ^{( h )} man, O Lord GOD?

^{( h )} Does this not come rather from your free mercy, than from any worthiness that can be in man?

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 7:18-29

2 Samuel 7:18-29

God's promise by Nathan of the perpetuity of the kingdom in David's house made an era in the progress of revelation. A new element was thereby added to devout hope, and a new object presented to faith. The prophecy of the Messiah entered upon a new stage, bearing a relation, as its successive stages always did, to the history which supplies a framework for it. Now, for the first time, He can be set forth as the king of Israel; now the width of the promise, which at first embraced the seed of the woman, and then was limited to the seed of Abraham, and thereafter to the tribe of Judah, is still further limited to the house of David. The beam is narrowed as it is focussed into greater brilliance, and the personal Messiah begins to be faintly discerned in words which are to have a partial preparatory fulfillment, in itself prophetic, in the collective Davidic monarchs whose office is itself a prophecy. This passage is the wonderful burst of praise which sprang from David's heart in answer to Nathan's words. In many of the Psalms later than this prophecy we find clear traces of that expectation of the personal Messiah, which gradually shaped itself, under divine inspiration, in David, as contained in Nathan's message. But this thanksgiving prayer, which was the immediate reflection of the astounding new message, has not yet penetrated its depth nor discovered its rich contents, but sees in it only the promise of the continuance of kingship in his descendants. We do not learn the fulness of God's gracious promises on first hearing them. Life and experience and the teaching of His Spirit are needed to enable us to count our treasure, and we are richer than we know.

This prayer is a prose psalm outside the Psalter. It consists of two parts,--a burst of astonished thanksgiving and a stream of earnest petition, grasping the divine promise and turning it into a prayer.

I. Note The Burst Of Thanksgiving (2 Samuel 7:18-24).

The ark dwelt in curtains,' and into the temporary sanctuary went the king with his full heart. The somewhat peculiar attitude of sitting, while he poured it out to God, has offended some punctilious commentators, who will have it that we should translate remained,' and not sat'; but there is no need for the change. The decencies of public worship may require a posture which expresses devotion; but individual communion is free from such externals, and absorbed contemplation naturally disposes of the body so as least to hinder the spirit. The tone of almost bewildered surprise at the greatness of the gift is strong all through the prayer. The man's breath is almost taken away, and his words are sometimes broken, and throughout palpitating with emotion. Yet there is a plain progress of feeling and thought in them, and they may serve as a pattern of thanksgiving. Note the abrupt beginning, as if pent-up feeling forced its way, regardless of forms of devotion. The first emotion excited by God's great goodness is the sense of unworthiness. I do not deserve it,' is the instinctive answer of the heart to any lavish human kindness, and how much more to God's? I am not worthy of the least of all the mercies,' springs to the devout lips most swiftly, when gazing on His miracles of bestowing love. He must know little of himself, and less of God, who is not most surely melted down to contrition, which has no bitterness or pain in it, by the coals of loving fire heaped by God on his head.

The consciousness of unworthiness passes, in 2 Samuel 7:19, to adoring contemplation of God's astounding mercy, and especially of the new element in Nathan's prophecy,--the perpetuity of the Davidic sovereignty in the dim, far-off future. Thankfulness delights to praise the Giver for the greatness of His gift. Faith strengthens its hold of its blessings by telling them over, as a miser does his treasure. To recount them to God is the way to possess them more fully.

The difficult close of the verse cannot be discussed here. The law for man' is nearer the literal meaning of the words than the manner of men' (Rev. Ver.); and, unfortunately, man's manner is not the same as man's law. But the usual explanations are unsatisfactory. We would hazard the suggestion that this' means that which God has spoken of thy servant's house,' and that to call it the law for man is equivalent to an expression of absolute confidence in the authority, universality, and certain fulfillment of the promise. The speech of God is ever the law for man, and this new utterance stands on a level with the older law, and shall rule all mankind. The king's faith not only gazes on the great words of promise, but sees them triumphant on earth.

Then in 2 Samuel 7:20 comes another bend of the stream of praise. The more full the heart, the more is it conscious of the weakness of all words. The deepest praise, like the truest love, speaks best in silence. It is blessed when, in earthly relations, we can trust our dear ones' knowledge of us to interpret our poor words. It is more blessed when, in our speech to God, we can feel that our love and faith are deeper than our word, and that He does not judge them by it, but it by them.

Silence is His least injurious praise.'

Here, too, we may note the two instances, in this verse, of what runs through the whole prayer,--David's avoidance of using,'

II. Except In The Lowly What Am I?'

At the beginning, it never occurs; but he calls himself David' twice and Thy servant' ten times,--a striking, because unconscious, proof of his lowly sense of unworthiness.

But he can say more; and what he does further say goes yet deeper than his former words. The personal aspect of the promise retreats into the background, and the ground of all God's mercy in His own heart' fills the thoughts. Some previous promise, perhaps that through Samuel, is referred to; but the great truth that God is His own motive, and that His love is not drawn forth by our deserts, but wells up by its own energy, like a perennial fountain, is the main thought of the verse. God is self-moved to bless, and He blesses that we may know Him through His gifts. The one thought is the central truth, level to our apprehension, concerning His nature; the other is the key to the meaning of all His workings. All comes to pass because He loves with a self-originated love, and in order that we may know the motive and principle of His acts We can get no farther into the secret of God than that. We need nothing more for peaceful acceptance of His providence's for ourselves and our brethren. All is from love; all is for the manifestation of love. He who has learned these truths sits at the center and lives in light.

2 Samuel 7:22 strikes a new note. The effect of God's dealing with David is to magnify His name, to teach His incomparable greatness, and to confirm by experience ancient words which celebrate it. The thankful heart rejoices in hearsay being changed into personal knowledge. As we have heard, so have we seen.' Old truths flash up into new meaning, and only he who tastes and sees that God is good to him to-day really enters into the sweetness of His recorded past goodness.

Note the widening of David's horizon in 2 Samuel 7:23-24 to embrace all Israel. His blessings are theirs. He feels his own relation to them as the culmination of the long series of past deliverance's, and at the same time loses self in joy over Israel's confirmation as God's people by his kingship. True thankfulness regards personal blessings in their bearing on others, and shrinks from selfish use of them. Note, too, the parallel, if we may call it so, between Israel and Israel's God, in that there is none like Thee,' and by reason of its choice by this incomparable Jehovah, no nation on earth is like Thy people, even like Israel.'

Thus steadily does this model of thanksgiving climb up from a sense of unworthiness, through adoration and gazing on its treasures, to God's unmotivated love as His impulse, and men's knowledge of that love as His aim, and pauses at last, rapt and hushed, before the solitary loftiness of the incomparable God, and the mystery of the love, which has intertwined the personal blessings which it celebrates, with its great designs for the welfare of the people, whose unique position corresponds to the unapproachable elevation of its God.

III. 2 Samuel 7:25-29 Are Prayer Built On Promise And Winged By Thankfulness.

The whole of these verses are but the expansion of do as Thou hast said.' But they are not vain repetitions. Rather they are the outpourings of wondering thankfulness and faith, that cannot turn away from dwelling on the miracle of mercy revealed to it unworthy. God delights in the sweet monotony and persistence of such reiterated prayers, each of which represents a fresh throb of desire and a renewed bliss in thinking of His goodness. Observe the frequency and variety of the divine names in these verses,--in each, one, at least: Jehovah God (2 Samuel 7:25); Jehovah of hosts (2 Samuel 7:26); Jehovah of hosts, God of Israel (2 Samuel 7:27); Lord Jehovah (2 Samuel 7:28-29). Strong love delights to speak the beloved name. Each fresh utterance of it is a fresh appeal to His revealed nature, and betokens another wave of blessedness passing over David's spirit as he thinks of God. Observe, also, the other repetition of' Thy servant,' which occurs in every verse, and twice in two of them. The king is never tired of realizing his absolute subjection, and feels that it is dignity, and a blessed bond with God, that he should be His servant. The true purpose of honor and office bestowed by God is the service of God, and the name of servant' is a plea with Him which He cannot but regard. Observe, too, how echoes of the promise ring all through these verses, especially the phrases establish the house' and for ever.' They show how profoundly David had been moved, and how he is laboring, as it were, to make himself familiar with the astonishing vista that has begun to open before his believing eyes. Well is it for us if we, in like manner, seek to fix our thoughts on the yet grander for ever' disclosed to us, and if it colors all our look ahead, and makes the refrain of all our hopes and prayers.

But the main lesson of the prayer is that God's promise should ever be the basis and measure of prayer. The mould into which our petitions should run is, Do as Thou hast said.' Because God's promise had come to David, therefore hath Thy servant found in his heart to pray this prayer unto Thee.' There is no presumption in taking God at His word. True prayer catches up the promises that have fallen from heaven, and sends them back again, as feathers to the arrows of its petitions. Nor does the promise make the prayer needless. We know that' if we ask anything according to His will, He heareth us'; and we know that we shall not receive the promised blessings, which are according to His will, unless we do ask. Let us seek to stretch our desires to the width of God's promises, and to confine our wishes within their bounds.

MHCC: 2Sa 7:18-29

David's prayer is full of the breathings of devout affection toward God. He had low thoughts of his own merits. All we have, must be looked upon as Divine gifts. He speaks very highly and honourably of the Lord's favours to him. Considering what the character and condition of man is, we may be amazed that God should deal with him as he does. The promise of Christ includes all; if the Lord God be ours, what more can we ask, or think of? Eph 3:20. He knows us better than we know ourselves; therefore let us be satisfied with what he has done for us. What can we say more for ourselves in our prayers, than God has said for us in his promises? David ascribes all to the free grace of God. Both the great things He had done for him, and the great things He had made known to him. All was for his word's sake, that is, for the sake of Christ the eternal Word. Many, when they go to pray, have their hearts to seek, but David's heart was found, that is, it was fixed; gathered in from its wanderings, entirely engaged to the duty, and employed in it. That prayer which is from the tongue only, will not please God; it must be found in the heart; that must be lifted up and poured out before God. He builds his faith, and hopes to speed, upon the sureness of God's promise. David prays for the performance of the promise. With God, saying and doing are not two things, as they often are with men; God will do as he hath said. The promises of God are not made to us by name, as to David, but they belong to all who believe in Jesus Christ, and plead them in his name.

Matthew Henry: 2Sa 7:18-29

We have here the solemn address David made to God, in answer to the gracious message God had sent him. We are not told what he said to Nathan; no doubt he received him very kindly and respectfully as God's messenger. But his answer to God he took himself, and did not send by Nathan. When ministers deliver God's message to us, it is not to them, but to God, that our hearts must reply; he understands the language of the heart, and to him we may come boldly. David had no sooner received the message than, while the impressions of it were fresh, he retired to return an answer. Observe,

I. The place he retired to: He went in before the Lord, that is, into the tabernacle where the ark was, which was the token of God's presence; before that he presented himself. God's will now is that men pray everywhere; but, wherever we pray, we must set ourselves as before the Lord and set him before us.

II. The posture he put himself into: He sat before the Lord. 1. It denotes the posture of his body. Kneeling or standing is certainly the most proper gesture to be used in prayer; but the Jews, from this instance, say, "It was allowed to the kings of the house of David to sit in the temple, and to no other."But this will by no means justify the ordinary use of that gesture in prayer, whatever may be allowed in a case of necessity. David went in, and took his place before the Lord, so it may be read; but, when he prayed, he stood up as the manner was. Or he went in and continued before the Lord, staid some time silently meditating, before he began his prayer, and then remained longer than usual in the tabernacle. Or, 2. It may denote the frame of his spirit at this time. He went in, and composed himself before the Lord; thus we should do in all our approaches to God. O God, my heart is fixed, my heart is fixed.

III. The prayer itself, which is full of the breathings of pious and devout affection towards God.

1. He speaks very humbly of himself and his own merits. So he begins as one astonished: Who am I, O Lord God! and what is my house? 2Sa 7:18. God had reminded him of the meanness of his original (2Sa 7:8) and he subscribed to it; he had low thoughts, (1.) Of his personal merits: Who am I? He was upon all accounts a very considerable and valuable man. His endowments both of body and mind were extraordinary. His gifts and graces were eminent. He was a man of honour, success, and usefulness, the darling of his country and the dread of its enemies. Yet, when he comes to speak of himself before God, he says, " Who am I? A man not worth taking notice of."(2.) Of the merits of his family: What is my house? His house was of the royal tribe, and descended from the prince of that tribe; he was allied to the best families of the country, and yet, like Gideon, thinks his family poor in Judah and himself the least in his father's house, Jdg 6:15. David thus humbled himself when Saul's daughter was proposed to him for a wife (1Sa 18:18), but now with much more reason. Note, It very well becomes the greatest and best of men, even in the midst of the highest advancements, to have low and mean thoughts of themselves; for the greatest of men are worms, the best are sinners, and those that are highest advanced have nothing but what they have received: " What am I, that thou hast brought me hitherto, brought me to the kingdom, and to a settlement in it, and rest from all my enemies?"It intimates that he could not have reached this himself by his own management, if God had not brought him to it. All our attainments must be looked upon as God's vouchsafements.

2. He speaks very highly and honourably of God's favours to him. (1.) In what he had done for him: " Thou hast brought me hitherto, to this great dignity and dominion. Hitherto thou hast helped me."Though we should be left at uncertainty concerning further mercy, we have great reason to be thankful for that which has been done for us hitherto, Act 26:22. (2.) In what he had yet further promised him. God had done great things for him already, and yet, as if those had been nothing, he had promised to do much more, 2Sa 7:19. Note, What God has laid out upon his people is much, but what he has laid up for them is infinitely more, Psa 31:19. The present graces and comforts of the saints are invaluable gifts; and yet, as if these were too little for God to bestow upon his children, he has spoken concerning them for a great while to come, even as far as eternity itself reaches. Of this we must own, as David here, [1.] That it is far beyond what we could expect: Is this the manner of men? that is, First, Can man expect to be so dealt with by his Maker? Is this the law of Adam? Note, Considering what the character and condition of man are, it is very surprising and amazing that God should deal with him as he does. Man is a mean creature, and therefore under a law of distance - unprofitable to God, and therefore under a law of disesteem and disregard - guilty and obnoxious, and therefore under a law of death and damnation. But how unlike are God's dealings with man to this law of Adam! He is brought near to God, purchased at a high rate, taken into covenant and communion with God; could this ever have been thought of? Secondly, Do men usually deal thus with one another? No, the way of our God is far above the manner of men. Though he be high, he has respect to the lowly; and is this the manner of men? Though he is offended by us, he beseeches us to be reconciled, waits to be gracious, multiplies his pardons: and is this the manner of men? Some give another sense of this, reading it thus: And this is the law of man, the Lord Jehovah, that is, "This promise of one whose kingdom shall be established for ever must be understood of one that is a man and yet the Lord Jehovah, this must be the law of such a one. A Messiah from my loins must be man, but, reigning for ever, must be God."[2.] That beyond this there is nothing we can desire: " And what can David say more unto thee? 2Sa 7:20. What can I ask or wish for more? Thou, Lord, knowest thy servant, knowest what will make me happy, and what thou hast promised is enough to do so."The promise of Christ includes all. If that man, the Lord God, be ours, what can we ask or think of more? Eph 3:20. The promises of the covenant of grace are framed by him that knows us, and therefore knows how to adapt them to every branch of our necessity. He knows us better than we know ourselves; and therefore let us be satisfied with the provision he has made for us. What can we say more for ourselves in our prayers than he has said for us in his promises?

3. He ascribes all to the free grace of God (2Sa 7:21), both the great things he had done for him and the great things he had made known to him. All was, (1.) For his word's sake, that is, for the sake of Christ the eternal Word; it is all owing to his merit. Or, "That thou mayest magnify thy word of promise above all thy name, in making it the stay and store-house of thy people."(2.) According to thy own heart, thy gracious counsels and designs, ex mero motu - of thy own good pleasure. Even so, Father, because it seemed good in thy eyes. All that God does for his people in his providences, and secures to them in his promises, is for his pleasure and for his praise, the pleasure of his will and the praise of his word.

4. He adores the greatness and glory of God (2Sa 7:22): Thou art great, O Lord God! for there is none like thee. God's gracious condescension to him, and the honour he had put upon him, did not at all abate his awful veneration for the divine Majesty; for the nearer any are brought to God the more they see of his glory, and the dearer we are in his eyes the greater he should be in ours. And this we acknowledge concerning God, that there is no being like him, nor any God besides him, and that what we have seen with our eyes of his power and goodness is according to all that we have heard with our ears, and the one half not told us.

5. He expresses a great esteem for the Israel of God, 2Sa 7:23, 2Sa 7:24. As there was none among the gods to be compared with Jehovah, so none among the nations to be compared with Israel, considering,

(1.) The works he had done for them. He went to redeem them, applied himself to it as a great work, went about it with solemnity. Elohim halecu , dii iveruni - Gods went, as if there was the same consultation and concurrence of all the persons in the blessed Trinity about the work of redemption that there was about the work of creation, when God said, Let us make man. Whom those that were sent of God went to redeem; so the Chaldee, meaning, I suppose, Moses and Aaron. The redemption of Israel, as described here, was typical of our redemption by Christ in that, [1.] They were redeemed from the nations and their gods; so are we from all iniquity and all conformity to this present world. Christ came to save his people from their sins. [2.] They were redeemed to be a peculiar people unto God, purified and appropriated to himself, that he might make himself a great name and do for them great things. The honour of God, and the eternal happiness of the saints, are the two things aimed at in their redemption.

(2.) The covenant he had made with them, 2Sa 7:24. It was, [1.] Mutual: "They to be a people to thee, and thou to be a God to them; all their interests consecrated to thee, and all thy attributes engaged for them."[2.] Immutable: "Thou hast confirmed them."He that makes the covenant makes it sure and will make it good.

6. He concludes with humble petitions to God. (1.) He grounds his petitions upon the message which God had sent him (2Sa 7:27): Thou hast revealed this to thy servant, that is, "Thou hast of thy own good will given me the promise that thou wilt build me a house, else I could never have found in my heart to pray such a prayer as this. I durst not have asked such great things if I had not been directed and encouraged by thy promise to ask them. They are indeed too great for me to beg, but not too great for thee to give. Thy servant has found in his heart to pray this prayer;"so it is in the original, and the Septuagint. Many, when they go to pray, have their hearts to seek, but David's heart was found, that is, it was fixed, gathered in from its wanderings, and entirely engaged to the duty and employed in it. That prayer which is found in the tongue only will not please God; it must be found in the heart; the heart must be lifted up and poured out before God. My son, give God thy heart. (2.) He builds his faith and hopes to speed upon the fidelity of God's promise (2Sa 7:25): " Thou art that God (thou art he, even that God, the Lord of hosts, and God of Israel, or that God whose words are true, that God whom one may depend upon); and thou hast promised this goodness unto thy servant, which I am therefore bold to pray for."(3.) Thence he fetches the matter of his prayer, and refers to that as the guide of his prayers. [1.] He prays for the performance of God's promise (2Sa 7:25): "Let the word be made good to me, on which thou hast caused me to hope (Psa 119:49) and do as thou hast said; I desire no more, and I expect no less; so full is the promise, and so firm."Thus we must turn God's promises into prayers, and then they shall be turned into performances; for, with God, saying and doing are not two things, as they often are with men. God will do as he hath said. [2.] He prays for the glorifying of God's name (2Sa 7:26): Let thy name be magnified for ever. This ought to be the summary and centre of all our prayers, the Alpha and the Omega of them. Begin with Hallowed be thy name, and end with Thine is the glory for ever. "Whether I be magnified or no, let thy name be magnified. "And he reckons that nothing magnifies God's name more than this, to say, with suitable affections, The Lord of hosts is the God over Israel. This bespeaks the God of Israel gloriously great, that he is the Lord of hosts; and this bespeaks the Lord of hosts gloriously good, that he is God over Israel. In both, let his name be magnified for ever. Let all the creatures and all the churches give him the glory of these two. David desired the performance of God's promise for the honour, not of his own name, but of God's. Thus the Son of David prayed, Father, glorify thy name (Joh 12:28), and (Joh 17:1), Glorify thy Son, that thy Son may also glorify thee. [3.] He prays for his house, for to that the promise has special reference, First, That it might be happy (2Sa 7:29): Let it please thee to bless the house of thy servant; and again, with thy blessing. "Let the house of thy servant be truly and eternally blessed. Those whom thou blessest are blessed indeed. "The care of good men is very much concerning their families; and the best entail on their families is that of the blessing of God. The repetition of this request is not a vain repetition, but expressive of the value he had of the divine blessing, and his earnest desire of it, as all in all to the happiness of his family. Secondly, That the happiness of it might remain: "Let it be established before thee (2Sa 7:26); let it continue for ever before thee. "2Sa 7:29. He prayed, 1. That the entail of the crown might not be cut off, but remain in his family, that none of his might ever forfeit it, but that they might walk before God, which would be their establishment. 2. That his kingdom might have its perfection and perpetuity in the kingdom of the Messiah. When Christ for ever sat down on the right hand of God (Heb 10:12), and received all possible assurance that his seed and throne shall be as the days of heaven, this prayer of David the son of Jesse for his seed was abundantly answered, that it might continue before God for ever. See Psa 72:17. The perpetuity of the Messiah's kingdom is the desire and faith of all good people.

Keil-Delitzsch: 2Sa 7:18-29

David's prayer and thanksgiving. - 2Sa 7:18. King David came, i.e., went into the sanctuary erected upon Zion, and remained before Jehovah. ישׁב , remained, tarried (as in Gen 24:55; Gen 29:19, etc.), not "sat;" for the custom of sitting before the Lord in the sanctuary, as the posture assumed in prayer, cannot be deduced from Exo 17:12, where Moses is compelled to sit from simple exhaustion. David's prayer consists of two parts - thanksgiving for the promise ( 2Sa 7:18-24), and supplication for its fulfilment (2Sa 7:25-29). The thanksgiving consists of a confession of unworthiness of all the great things that the Lord had hitherto done for him, and which He had still further increased by this glorious promise ( 2Sa 7:18-21), and praise to the Lord that all this had been done in proof of His true Deity, and to glorify His name upon His chosen people Israel.

2Sa 7:18 . "Who am I, O Lord Jehovah? and who my house (i.e., my family), that Thou hast brought me hitherto? "These words recall Jacob's prayer in Gen 32:10, "I am not worthy of the least of all the mercies,"etc. David acknowledged himself to be unworthy of the great mercy which the Lord had displayed towards him, that he might give the glory to God alone (vid., Psa 8:5 and Psa 144:3).

2Sa 7:19

"And this is still too little in Thine eyes, O Lord Jehovah, and Thou still speakest with regard to the house of Thy servant for a great while to come." למרחוק , lit . that which points to a remote period, i.e., that of the eternal establishment of my house and throne. "And this is the law of man, O Lord Jehovah." "The law of man"is the law which determines ore regulates the conduct of man. Hence the meaning of these words, which have been very differently interpreted, cannot, with the context immediately preceding it, be any other than the following: This - namely, the love and condescension manifested in Thy treatment of Thy servant - is the law which applies to man, or is conformed to the law which men are to observe towards men, i.e., to the law, Thou shalt love thy neighbour as thyself (Lev 19:18, compare Mic 6:8). With this interpretation, which is confirmed by the parallel text of the Chronicles (in 2Sa 7:17), "Thou sawest (i.e., visitedst me, or didst deal with me) according to the manner of man,"that words are expressive of praise of the condescending grace of the Lord. "When God the Lord, in His treatment of poor mortals, follows the rule which He has laid down for the conduct of men one towards another, when He shows himself kind and affectionate, this must fill with adoring amazement those who know themselves and God"( Hengstenberg ). Luther is wrong in the rendering which he has adopted: "This is the manner of a man, who is God the Lord;"for "Lord Jehovah"is not an explanatory apposition to "man,"but an address to God, as in the preceding and following clause.

2Sa 7:20

"And what more shall David speak to Thee? Thou knowest Thy servant, Lord Jehovah." Instead of expressing his gratitude still further in many words, David appeals to the omniscience of God, before whom his thankful heart lies open, just as in Psa 40:10 (compare also Psa 17:3).

2Sa 7:21-22

"For Thy word's sake, and according to Thy heart (and therefore not because I am worthy of such grace), has Thou done all this greatness, to make it known to Thy servant." The word, for the sake of which God had done such great things for David, must be some former promise on the part of God. Hengstenberg supposes it to refer to the word of the Lord to Samuel, "Rise up and anoint him"(1Sa 16:12), which is apparently favoured indeed by the parallel in the corresponding text of 1Ch 17:19, "for Thy servant's sake,"i.e., because Thou hast chosen Thy servant. But even this variation must contain some special allusion which does not exclude a general interpretation of the expression "for Thy word's sake,"viz., an allusion to the earlier promises of God, or the Messianic prophecies generally, particularly the one concerning Judah in Jacob's blessing (Gen 49:10), and the one relating to the ruler out of Jacob in Balaam's sayings (Num 24:17.), which contain the germs of the promise of the everlasting continuance of David's government. For the fact that David recognised the connection between the promise of God communicated to him by Nathan and Jacob's prophecy in Gen 49:10, is evident from 1Ch 28:4, where he refers to his election as king as being the consequence of the election of Judah as ruler. "According to Thine own heart"is equivalent to "according to Thy love and grace; for God is gracious, merciful, and of great kindness and truth"(Exo 34:6, compare Psa 103:8). גּדוּלה does not mean great things, but greatness.

The praise of God commences in 2Sa 7:22 : "wherefore Thou art great, Jehovah God; and there is not (one) like Thee, and no God beside Thee, according to all that we have heard with our ears." By the word "wherefore,"i.e., because Thou hast done this, the praise of the singleness of God is set forth as the result of David's own experience. God is great when He manifests the greatness of His grace to men, and brings them to acknowledge it. And in these great deeds He proves the incomparable nature of His Deity, or that He alone is the true God. (For the fact itself, compare Exo 15:11; Deu 3:24; Deu 4:35.)

2Sa 7:23

"And where is (any) like Thy people, like Israel, a nation upon earth, which God went to redeem as a people for himself, that He might make Him a name, and do great things for you, and terrible things for Thy land before Thy people, which Thou hast redeemed for Thee out of Egypt, (out of the) nations and their gods?" מי does not really mean where , but who , and is to be connected with the words immediately following, viz., אחד גּוי (one nation); but the only way in which the words can be rendered into good English ( German in the original: Tr.) is, "where is there any people,"etc. The relative אשׁר does not belong to הלכוּ , "which Elohim went to redeem."The construing of Elohim with a plural arises from the fact, that in this clause it not only refers to the true God, but also includes the idea of the gods of other nations. The idea, therefore, is not, "Is there any nation upon earth to which the only true God went?"but, "Is there any nation to which the deity worshipped by it went, as the true God went to Israel to redeem it for His own people?"The rendering given in the Septuagint to הלכוּ , viz., ὠδήγησεν , merely arose from a misapprehension of the true sense of the words; and the emendation הוליך , which some propose in consequence, would only distort the sense. The stress laid upon the incomparable character of the things which God had done for Israel, is merely introduced to praise and celebrate the God who did this as the only true God. (For the thought itself, compare the original passage in Deu 4:7, Deu 4:34.) In the clause לכם ולעשׂות , "and to do for you,"David addresses the people of Israel with oratorical vivacity. Instead of saying "to do great things to (for) Israel,"he says "to do great things to (for you ." For you forms an antithesis to him , "to make Him a name, and to do great things for you (Israel)."The suggestion made by some, that לכם is to be taken as a dativ. comm. , and referred to Elohim , no more needs a serious refutation than the alteration into להם . There have been different opinions, however, as to the object referred to in the suffix attached to לארצך , and it is difficult to decide between them; for whilst the fact that לארצך נראות (terrible things to Thy land) is governed by לעשׂות (to do) favours the allusion to Israel, and the sudden transition from the plural to the singular might be accounted for from the deep emotion of the person speaking, the words which follow ("before Thy people") rather favour the allusion to God, as it does not seem natural to take the suffix in two different senses in the two objects which follow so closely the one upon the other, viz., "for Thy land," and "before Thy people;" whilst the way is prepared for a transition from speaking of God to speaking to God by the word לכם (to you). The words of Deu 10:21 floated before the mind of David at the time, although he has given them a different turn. (On the "terrible things,"see the commentary on Deu 10:21 and Exo 15:11.) The connection of נראות (terrible things) with לארצך (to Thy land) shows that David had in mind, when speaking of the acts of divine omnipotence which had inspired fear and dread of the majesty of God, not only the miracles of God in Egypt, but also the marvellous extermination of the Canaanites, whereby Israel had been established in the possession of the promised land, and the people of God placed in a condition to found a kingdom. These acts were performed before Israel, before the nation, whom the Lord redeemed to himself out of Egypt. This view is confirmed by the last words, "nations and their gods,"which are in apposition to "from Egypt,"so that the preposition מן should be repeated before גּוים (nations). The suffix to ואלהיו (literally "and its gods") is to be regarded as distributive: "the gods of each of these heathen nations."In the Chronicles (1Ch 17:21) the expression is simplified, and explained more clearly by the omission of "to Thy land,"and the insertion of לגרשׁ , "to drive out nations from before Thy people."It has been erroneously inferred from this, that the text of our book is corrupt, and ought to be emended, or at any rate interpreted according to the Chronicles. But whilst לארצך is certainly not to be altered into לגרשׁ , it is just as wrong to do as Hengstenberg proposes, - namely, to take the thought expressed in לגרשׁ from the preceding לעשׂות by assuming a zeugma ; for עשׂה , to do or make, has nothing in common with driving or clearing away.

2Sa 7:24-26

"And Thou hast established to thyself Thy people Israel to be a people unto Thee for ever: and Thou, Jehovah, hast become a God to them." The first clause does not refer merely to the liberation of Israel out of Egypt, or to the conquest of Canaan alone, but to all that the Lord had done for the establishment of Israel as the people of His possession, from the time of Moses till His promise of the eternal continuance of the throne of David. Jehovah had thereby become God to the nation of Israel, i.e., had thereby attested and proved himself to be its God.

To this praise of the acts of the Lord there is attached in 2Sa 7:25. the prayer for the fulfilment of His glorious promise. Would Jehovah set up (i.e., carry out) the word which He had spoken to His servant that His name might be great, i.e., be glorified, through its being said, "The Lord of Sabaoth is God over Israel,"and "the house of Thy servant will be firm before Thee."The prayer is expressed in the form of confident assurance.

2Sa 7:27

David felt himself encouraged to offer this prayer through the revelation which he had received. Because God had promised to build him a house, "therefore Thy servant hath found in his heart to pray this prayer,"i.e., hath found joy in doing so.

2Sa 7:28-29

David then briefly sums up the two parts of his prayer of thanksgiving in the two clauses commencing with ועתּה , "and now."- In 2Sa 7:28 he sums up the contents of 2Sa 7:18-24 by celebrating the greatness of the Lord and His promise; and in 2Sa 7:29 the substance of the prayer in 2Sa 7:25-27. וּברך הואל , may it please Thee to bless ( הואיל ; see at Deu 1:5). "And from (out of) Thy blessing may the house of Thy servant be blessed for ever."

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 7:18-29

David's prayer of thanksgiving 7:18-29

"The heartfelt response of King David to the oracle of the prophet Nathan is one of the most moving prayers in Scripture . . ."¹²⁶

Structurally the prayer moves from thanksgiving for the present favor (vv. 18-21) to praise for what God had done in the past (vv. 22-24) to petition for future fulfillment of God's promises (vv. 25-29). David included humility (v. 18), gratitude (v. 19), praise (v. 22), remembrance (vv. 23-24), and acknowledgment (vv. 25-29) as ingredients in this prayer. Normally Israelites stood or kneeled to pray. Perhaps David sat to pray because he was a king.¹²⁷

In this prayer David revealed a proper attitude toward himself, toward Yahweh, and toward their relationship. Ten times he referred to himself as Yahweh's servant. Eight times he called God his Master (Heb. Adonai). David saw his own role in the larger context of God's purpose for Israel. In all these particulars David contrasts with Saul. We also see why God blessed him personally and used him as a channel of blessing to others.

"Thus it came about that David gave up his intention of building the Temple. Though he was king of Israel, he accepted that he had to defer to a higher authority, that of the God of Israel, to whom he owed his calling through the prophet Samuel, his preservation in mortal danger at the hand of Saul, and his accession to the throne by common consent of the people. Recognition on the part of the king that he owed the throne of his kingdom to the sovereign Lord God involved humble acceptance of the role of servant, thy servant, as David calls himself ten times over in this prayer. David was far from perfect, as the subsequent narrative is to demonstrate, but he had grasped this all-important truth about himself, and it was because he valued so highly his call to serve the Lord God that he was sensitive to rebuke and repented when he stepped out of line. For this reason, he knew forgiveness and restoration of fellowship, both of which had eluded Saul because he could never bring himself to take his hands off the reins of government, or readily admit to being in the wrong. Saul, by clinging tenaciously to what he regarded as his kingly prerogative, lost the kingdom; David, more concerned about honouring the Lord than guarding his own reputation, had his kingdom made sure for ever."¹²⁸

Chapter 7 is a high point in the fertility motif that runs through 1 and 2 Samuel. Here the ultimate in blessing came to David. If the giving of this covenant followed David's sins with Bathsheba and Uriah, as I believe it did, we have extraordinary evidence of God's grace. God chose to bless David in spite of his sins because over all David was a man who sought to glorify God and to serve Him acceptably with his life. The covenant came in response to David's desire to honor God in Israel by helping the people perceive His true position as head of the nation (ch. 6).

We should probably date God's giving of this covenant after David completed his own palace and the new tent for the ark in Jerusalem. It also probably took place after David moved the ark to Jerusalem, recovered from Absalom and Sheba's rebellions, took the ill-fated census of the people, and purchased the site of the temple. This seems most likely in view of textual references that make it clear that these events took place in this order. Probably David received the Davidic Covenant about 973 B.C.¹²⁹

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

Bibliography

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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.